the words which alone can cheer the heart of the survivor, when the curtain of the grave is drawn between man and the dust to which he was once devoted, and to which he shall soon

return.

We shall however put your sincerity to the proof,—we shall receive your contributions this day both for the present and permanent relief of your poorer brethren. We propose, should the influence of gratitude for mercies vouchsafed, operate equally upon you, (which may GOD grant;) with that of fearful apprehension of judgments provoked; to bestow a portion of your thanksofferings at this time in distributing one day's solid and substantial food to every poor person, man, woman and child, residing within the limits of the District Society connected

with this chapel, about 250 in number

of providing every family now destitute of that treasure, with a copy of God's word, (for the preservation of which we shall take sufficient precaution,) not forgetting some suitable memorial to those who are already supplied;-and appropriating the surplus in lieu of the Easter collection to the general objects of the Society. And if any would know our reason for exhorting you thus to keep the feast, let him turn to the twelfth verse of the fourteenth chapter of St. Luke's Gospel, and so give, as he desires an interest in the prayers of those who feast thus: "Thou shalt be blessed; for they cannot recompense thee-for thou shalt be recompensed at the resurrection of the just."-Amen.

A Sermon,

DELIVERED BY THE REV. W. DEALTRY, D.D. OF WINCHESTER.

AT ST. JOHN'S CHAPEL, BEDFORD row, ON WEDNESDAY EVENING, MAY 1, 1833. ON BEHALF OF THE PRAYER BOOK AND HOMILY SOCIETY.

1 Thess. v. 21.—" Prove all things: hold fast that which is good.”

THE notion which has sometimes | original, she says to every doubtful been broached, that Christianity is of herself unable to stand against the wisdom of an enlightened age, is often founded on a total misconception of her spirit and character. So far is she from being afraid of the light, that she willingly abides, and even demands, the most rigorous scrutiny; conscious, that where the inquiry is honestly conducted, it will tend only in its result to a welcome reception of her truths. In presenting to us the evidence of her high

and humble mind-" Take nothing upon trust; GOD has bestowed on you the means of ascertaining the truth, and it is your part to try them.” " Prove all things, hold fast that which is good." The Apostle, in the true spirit of the religion which he taught, called on those who had already embraced the Gospel to act upon a similar principle. Whatever were the real or supposed advantages resulting from Christianity, to which their attention might be drawn, it

behoved them to bring it to the test | land; but in order to simplify the of close examination, to see whether case, we will, in that part of our subit were good, and whether it were inject which relates to the question of accordance to Scripture, and tended religious establishments, inquire geto the benefit of mankind. nerally, whether it be the duty of governments to provide for the support and maintenance of religious establishments under any forms: leaving out of sight those points which may be considered as peculiar to different churches.

The same Apostle, in writing to the Philippians, states the same, with a considerable variety of expression; intimating, that cases may occur, in which, although there is no distinct scriptural command for our guidance, yet it is our duty to act on them; reference, as to their propriety being left to the examination of a sound judgment. "Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, if there be any praise, think on these things. Those things which ye have both learned and received, and heard, and seen in me, do: and the GOD of peace shall be with you." And in no other terms, I conceive, but those adopted by St. Paul in the text and in the passage just cited, does our national church wish to refer her cause to the public judgment. Supposing there had been no express command in favour of religious establishments, (as, it must be admitted there is no prohibition of them) we must then have recourse to the general tendency of such an institution, availing ourselves likewise of the light which the history of past ages has shed on the subject. To this argument, then, let me address myself: it is one which I should not choose for the pulpit under different circumstances, even on an occasion like the present, but these are not ordinary times, and this is a question on which there exists great misconception, and from which results great mischief to the cause of religion. My main design will be the vindication of the Church of Eng

We say, then, in the first place, that the principle of religious establishments is good; and therefore, in conformity with the rule of holding fast that which is good, they ought to be maintained. For, by their means religious knowledge is diffused among multitudes, who would otherwise remain in a state of gross ignorance. What would be the condition of those inhabitants of the country, who are not congregated in towns and villages, as we are, but are spread abroad through the land, if they were left to seek instruction for themselves? Is there such an appetite for divine knowledge, that, in general, they would exert themselves to attain it? To suppose this to be the case, is to show great ignorance of human nature, and of historical fact. An established church can scarcely be expected, indeed, to bring all who are included in her ministrations to a saving knowledge of the truth; it may not be able to bring to every man, even the elements of Christianity: but the effect of it will be to give wider influence to the harmonizing principles of religion, and fixed limits to barbarism, and to procure a general reverence for the word of GOD, for the sanctity of the Lord's day, the solemnity of holy worship, and for those great moral precepts, by which the order of society is essentially maintained. Even in this low estimate of the moral and political effects of such a system, how

many are the blessings it is calculated | capable of improvement, we most to afford. Without religion there readily concede. We look not for would be no security for social order, perfection in any institution which is no effectual restraint on the lawless not, in all its parts, the work of inand headstrong: and without an es- finite wisdom: but can it be doubted, tablished religion, the greater part after the considerations now suggested, of the population in any extensive whether an establisment which gives country would be destitute altoge- to the people universally the Holy ther of its influence, and ready for Scriptures, and which whatever be any deeds of outrage to which their the defects of its ministry, provides inclination or their interest might for the instruction of all classes of lead them. "Had Constantine, and society, in the essential doctrines of his successors," says the Christian the Gospel, and teaches them to lift historian, “permitted idolatry and up their hearts, in the pure worship irreligion to continue neglected, I see of GOD-can it be doubted whether not how without a miracle, Chris- such an institution is beneficial? Is tianity could have pervaded the Ro- it not a source of great good to a man empire at all: half, or the country, and does it not tend emimajor part of the known world might nently to promote the divine glory? have remained in idolatry and irreligion to this day."

But, in asserting the importance of religious establishments, we should take higher ground. As it is, the great end of Christianity to make men "Wise unto salvation;" to "Turn them from darkness to light, and from the power of Satan unto GOD;" so is this the great end which an established church is to have in view, and this is the benefit, which, by the divine blessing, they aim to impart. By inculcating the general principles of the Christian faith, and upholding the worship of GOD, it contributes eminently to the growth of true religion. Many persons are thus raised up in the villages, as well as in the cities of our land, who adorn the doctrine of that Saviour, and by their character and example, recommend to others that which has wrought so powerfully in themselves. Thus it is, that in every successive'age, the glad tidings of salvation are made known to persons who would otherwise never hear them, and thus multitudes are trained up by them. That ecclesiastical establishments, even the best of them, are in some respects,

If there be any force in the reasons here adduced, one of the best blessings which a country can possess, is a sound national establishment of religion; and a more deplorable evil can hardly fall on the people at large, and especially on the poor, than to deprive them of its influence. Is it not right, therefore, that the state should make such provision? It may be replied, that the word of God, (indirectly at least) forbids it; that such an institution, therefore, whatever may be its alleged excellency or expediency, is in the highest sense unlawful. The first reflection which occurs to us on hearing of the unlawfulness of religious establishments is, that the discovery is of very recent origin. It would be very difficult, I believe, to point out any writer who held such an opinion, until within the last thirty or forty years. Previously, the objection had not been, as to their lawfulness, but as to their form and quality; their lawfulness, as well as their expediency, and necessity, were universally admitted. It is remarkable, that in favor of religious establishments, no persons have expressed themselves more de

cisively than some amongst the most eminent and distinguished ornaments of the Dissenting body: I allude especially, to Owen Flavel, and Matthew Henry. And in adverting to the novelty of the opinions which reprobate all ecclesiastical establishments supported by law, I have said enough to throw at least considerable suspicion on them. That a fact of such importance, as the scriptural unlawfulness of the system, should have escaped the minds of so many good men of former ages, must indeed be a startling proposition, and require very cogent proof. For, it is remarkable how anxious religious communities have generally been to confirm their own opinions by appeals to antiquity. Not only has it been the policy of the Roman Catholics to allege, that their religion came down from St. Augustine, and St. Jerome, and St. Chrysostom, and finally, the Apostles of Christ; but the abettors of that heresy which denies the Lord that bought them, have attempted to fortify themselves with a similar argument, being content to enlist the suffrages, even of questionable characters, because they were ancient, rather than come forward without the aid of antiquity: a tacit but distinct, acknowledgment, that in the common opinion of mankind, the novelty of an argument is not one of its recommendations.

fear of the Lord: and this duty could not be affected by the magnitude of the family: it grows out of the relation of the head of the household, and those committed to his care: it must therefore have been equally valid, whatever the number that composed it. Accordingly, in the case of Abraham, whose domestics and servants were so numerous, that upon a sudden emergency he could call out three hundred and eighteen servants, all qualified to bear arms, and ready at once for pursuit or battle,-his attention to the religious instruction of his dependants is mentioned by the Almighty as a reason for his blessing being bestowed upon him." For I know him," said GOD, "that he will command his children, and his household after him, and they shall keep the way of the Lord, to do justice and judgment, that the Lord may bring upon Abraham that which he hath spoken of him." Would Abraham have been blameless if he had left these persons to find religious instruction for themselves? Or would he have been guilty of forging chains for their understandings and their consciences, and acted an unbecoming part, if, in the event of being unable to instruct so large a number himself, he had provided that they should not be left without suitable teachers? Would he have discharged his duty if he had neglected to do this? Suppose, that instead of the head of a small family, or the ruler of a tribe, the case was that of a prince of a large empire, (we speak of the rulers of nations) would that have been a more

But let us come to the only authorized appeal,--the word of GOD. We are asked, does Scripture contain any arguments in favour of religious establishments? We answer in the affirmative: we believe that the law-cogent reason against a national esfulness of such institutions can be sufficiently deduced from the word of GOD, and that the fair construction of this word, leads necessarily to this conclusion. It was, doubtless, from the beginning, the duty of every master of a family to bring up his children, and train his household, in the

tablishment, because the means and opportunities of instruction in religion were less? Did the Almighty when he instituted laws for the good government of the Israelites, forbid the civil authorities from touching the cause of his church, or require that we should be left to the care of the voluntary

of GOD-of good Josiah removing all the abominations out of all the countries that pertained to the children of Israel, and making all that were present in Israel to serve the Lord their GOD; without admiring the holy zeal by which they were influenced, and feeling that these things were recorded for the example and benefit of the men of future ages? Let it be granted, for argument's sake, that these kings were typical; let it even be considered, that in those cases which were strictly typical, their conduct was not intended for our imitation; yet they did many things, surely, that were not typical. How does it appear in such matters, that we are prohibited from following their example? and by what process is it we prove, that their exertions to advance the knowledge of GOD was of a typical nature?

teacher? On the contrary we find in his ordinances to that people a direct argument in favour of national establishments in the only instance in which God ever condescended to legislate for a community, this was the means he adopted. Here was a religious establishment, intimately connected, and even incorporated with the state and unless we can show, that the adaptation of such a system under the new dispensation, contradicts some divine command, or is opposed by some moral law, the question has here been settled by Jehovah himself. To object that they were a theocracy, or that we are unable to argue from this precedent without binding ourselves to observe every precept delivered to that people, can scarcely be considered of much weight in the argument: for notwithstanding the peculiarities in the Jewish system, But, to proceed to the period of the their establishment, as an establish- Christian dispensation, what light does ment, might be founded on permanent our Lord, directly or indirectly cast principles, and yet be opposed by no upon this question? He joined in the law of our moral nature. Such we public service; he was found in the believe to be the fact, certainly no temple and the synagogues; he sancsuccessful attempt has hitherto been tioned, by his presence the religion of made to disprove it. If a religious his country: and he did more than establishment were useful and neces- this; for while condemning, in strong sary for the Jews under a theocracy, terms the character of the teachers, an established religion is useful for he taught the people to honour them, the Gentiles under any form of govern- as sitting in the chair of Moses. He ment; for it is calculated to retain censured the men; but he honoured religious knowledge, and to promote their office and ordinances. Had it the worship of GOD. The rites con- been the purpose of Christ to abrogate nected with this establishment must the religious establishments, as well necessarily be accommodated to the as the other peculiarities of the Jewish particular dispensation. The religion dispensation, would he not have given of the Israelites was supported on the some intimation of the design, especisame principles, under the kings as ally as his observance of his country's under the judges; and an honourable usuages, and the natural prepossestestimony is given to those pious so- sion of the people in favour of the vereigns who exercised their autho- system, must have generally precludrity in promoting the spiritual welfare ed all doubt as to the lawfulness and of the people. Who can read of the the expediency of it? Was not this, Jehosophat, for instance, sending then, likely to be the opinion of Chrispriests and levites to teach the people tians in after ages, and was it not imin all the cities of Israel-of Heze-portant that they should be disabused? kiah's care for the service of the house

(To be continued.)