to a distant part of the kingdom, he will be sure to find a place, where God is worshipped according to the truth of the Bible. In as far therefore as every man is interested in the source whence he derived the good he enjoys, in the welfare of his children, and in the contingent probabilities of his own life, every dissenter is interested in supporting the Church of England. can officiate; for the same principle which it; or if he should remove into the country, or excludes a layman from the church pulpit, prevents him from officiating in any place set apart for the services of the Church. It was therefore necessary to a general cemetery, that one part should be consecrated for the service of the Church, and another left open for ministers, and parties, of all denominations. But modern liberalism is indignant at an arrangement which leaves every man free to follow his own views. Either dissenters must be allowed to officiate in consecrated ground, from which they may step into the Church itself, or burying grounds must not be consecrated. At all events there must be no distinction; and uniformity is to be obtained, by requiring churchmen to surrender all opinions, feelings, and principles, except such as Dissent will tolerate. The substitution of a Parliamentary grant for church-rates, would not affect the principle, as dissenters themselves declare; for they would equally pay their proportion through general taxes, as through local rates; and the change would be open to very serious objections. A minister unfriendly to the Church could then threaten the curtailment, or withdrawal of the grant, as we have seen a The pretence urged against church-rates, scientific institution punished for black-ballthe injustice of compelling dissenters to sup-ing a popish archbishop. A factious minority port an Establishment from which they re- in the House of Commons would make the ceive no benefit, is utterly unfounded. With annual grant a subject for annual attack; a equal truth it might be applied to government popish, and anti-social majority would refuse taxes. Every man has a direct personal in- it. The House of Commons, speaking of it terest in the general character and prosperity collectively, has a character to redeem, before of the nation; and it is clear, that great part any great national interest, especially one of the Country would be left in a state of connected with religion and order, can be pagan barbarism, but for the ministrations of safely trusted to its vote. an endowed Church; a state, which every these fears to be groundless, it would be imman, whether churchman or dissenter, is possible for a commission, charged to distriequally interested to prevent. bute a public grant among eleven thousand churches, so to understand, and weigh their respective claims, as to make a satisfactory division. Still less could it discriminate for each church, between the annual charge to provide for the decencies of public worship, and the extraordinary expenses required occasionally for repairs. Nor is it likely that parishes would create a reserved fund for such contingencies, when the sum allowed annually would scarcely meet their ordinary wants. But the argument does not rest here. Dissent is a fluctuating creed, and seldom continues in a family beyond the third generation. Without, therefore, alluding to the powerful influence which an orthodox and pervading religious establishment exerts upon every the Church is the source from whence the individual dissenter received, either directly in his youth, or through his immediate forefathers, that religious knowledge, which, when he became a separatist, made him a dissenter, instead of an infidel: and, however unwelcome the truth to his present feelings, he may conclude from all the experience of society, that his own descendants will worship in the Church, and that, perhaps, even in his life-time. Add to this, that the Church offers to himself security, that if the changes, to which every Meeting is liable, should destroy that which he attends, or compel him to leave But admitting The support of ecclesiastical buildings by voluntary contributions is not to be thought of. In towns, perhaps, sufficient sums might be obtained by letting the pews; but for country parishes, where the seats must be free, the voluntary system, supposing it could be made effectual, would only take the burden from property, to throw it upon the earnings of the poor. If the clergyman should meet any deficiency, which he would generally be required to do, the poor would still be the sufferers, for he would thus be deprived of his fund for personal charities. A rate, therefore, equally assessed upon all property, levied by the direct authority of the parishioners, and collected and expended by officers properly chosen, and accountable, is in all respects the most unobjectionable course. By this means alone can the varying expenses of different years be properly met, while due control is given to the parties, who are interested in preventing waste and extravagance. It is a sound principle, and the foundation of our constitution, that all local concerns shall be managed, as far as possible, by the people themselves; with the support of the law, when necessary, to strengthen the hands of the good, and to control the disorderly; and a hearty affection for the institutions of the Country, with a cheerful obedience to the law, is a voluntary principle as far superior to the sacred rights of rebellion, as the good old English constitution excels the quackery, and jobbing, of Whig centralization. THE CHURCH ESTABLISHED ON THE BIBLE. TWELFTH SUNDAY AFTER TRINITY. THE superiority of the Gospel, as a dispensation of life, to the Law, which was a ministration of condemnation, is declared in the epistle; in which St. Paul affirms that God hath committed this more excellent dispensation to his ministers, whom He hath invested with power and sufficiency to minister therein. He magnifies the glory of the Law, that he may exalt the more exceeding glory of the Gospel. This glory of the Law was represented by the brightness which shone on the face of Moses when he came down from the mount, so that the children of Israel could not stedfastly behold his countenance. Its terrible sanctions as a ministration of death, are manifested in the penalties which attended its violation. The lessons present awful examples of the punishment that awaits transgressors of the Law; in the unpitying extermination of Baal's worshippers by Jehu; and in the carrying away of Israel into captivity; "because they obeyed not the voice of the LORD their God, but transgressed his Covenant, and all that Moses the servant of the LORD commanded, and would not hear them, nor do them." Evening Lesson, v. 12. The evening lesson figures the dangers to which we are exposed, and the salvation wrought for us, in the siege of Jerusalem by Sennacherib. The history of the same event, as related by Isaiah, is read on the first Sunday after Christmas, to represent our salvation by Jesus Christ. The blessings we obtain by the Gospel are signified by the cure of the deaf and dumb: as it is written, "The ears of them that hear shall hearken, and the tongue of the stammerer shall be ready to speak plainly;" Isa. xxxii. 3, 4. "Then the ears of the deaf shall be unstopped, and the tongue of the dumb shall sing," Isa. xxxv. 5, 6. Such are the blessings brought to us by the Gospel; to save us from all our enemies, to open our ears that we may gladly receive instruction, and to loose our tongues to sing praises to our God. LVI. Oh, the Almighty Lord! Yet Lord, thy saints appear Thy presence guards their path, Whom Thou dost love to bless ; But they shall know thy fearful wrath, Who dare thy Church oppress. In the collect to-day, we regard the grace which God giveth; the blessings He hath promised; and the faithful service which is the condition of our obtaining them. The morning lesson describes the deliverance of Jerusalem from Sennacherib, which includes four particulars:-the irresistible power of the enemy; the helplessness of the city; the salvation which God wrought for it; and the gracious promise which he made, v. 30, 31; a promise which belongs to the Church, the new Jerusalem; against which no enemy shall prevail; for God will defend it, to save it, for his own sake, and for the sake of her King, the Son of David. The evening lesson shews our duty to God; to devote ourselves to Him with hearty resolve and zealous service, as Josiah and the people bound themselves by a covenant to serve Him faithfully, and proceeded with zeal and activity to cleanse the city from all that defiled it. In the end, we see the difference between the service of the heart, and mere outward compliance. Good Josiah was taken away from the evil to come, and the people returned to their abominations. Wherever the Church dwells upon God's mercy towards us, she always applies the truth, to impress upon us the obligation of loving our neighbour. Throughout the yearly course, no duty is enforced so often as this. We find it in the services for the Circumcision; for the first, second, and third Sundays after the Epiphany; for Quinquagesima Sunday; for Good Friday; and for the first and second Sundays after Trinity. Indeed, all the Liturgy breathes the same holy, affectionate, and catholic spirit. Love to God and love to man are inseparable. Wherever one is wanting, the other can be no better than pretence. LVII. The Lord, the mighty God is great, Joy of the earth mount Sion stands; How vain the threats of hostile bands Glory and strength her walls surround, But not in these our help is found; For all the mercies we have known, NITY. Church. The epistle explains that the Covenant of FOURTEENTH SUNDAY AFTER TRIGod in Christ, which was made to Abraham, remained through all ages in full force. The The guilt and judgment of an unfaithful Law, which was 430 years after, could not disannul it; for, if righteousness and life could have been obtained by the Law, this would have made void the promise. But the Law was added because of sin, that all men being convicted, and guilty before God, the promise by faith in Jesus Christ might be given to them that believe, Morning Lesson . Jeremiah v. Jeremiah xxii. . . Galatians v. 16-24. St. Luke xvii. 11-19. At length, the incorrigible guilt of Judah LVIII. Almighty God! the pure, and just; How shall we dare approach thy throne, And blest with thy paternal care, cries for vengeance, and mercy will no longer may so love that which He doth command, strive with justice. The lessons to-day declare as to obtain that which He doth promise. God's determination to inflict the long-threatened punishment, and the reluctance He shews to bring these judgments upon his chosen people prove how great had been his longsuffering; how vast their guilt; how certain now their calamity. The morning lesson is an awful picture of universal corruption. High, and low, even they who had so lately "stood to the covenant" with good King Josiah, "to walk after the LORD, and to keep his commandments, and his testimonies, and his statutes, with all their heart, and all their soul;" had cast away his fear, and abandoned themselves to abominable wickedness. As for the King, whose guilt was so greatly aggravated by the good example he had received from his father Josiah, the evening lesson declares that he should be plucked down from the place of his pride, and carried away captive; dying unlamented, and denied the common decencies of burial. Yet a beam of mercy breaks through.-Nevertheless, in those days, saith the Lord, I will not make a full end of you." God's promises to his Church universal shall not be frustrated by the guilt of individuals, or cities, or nations. The guilty shall perish; but God will preserve to himself a seed, and his Church shall yet endure, and flourish to all ages. The gospel contains a lamentable illustration of man's ingratitude for God's mercy. Of ten lepers cleansed, only one gave thanks, and glorified God, and that one was a stranger. We are clamorous under affliction; but let relief come, and all is soon forgotten. These things are written for examples; that, seeing the miserable end of the unfaithful, we may learn to avoid their guilt and punishment. How we may do this, the epistle teaches: “Walk in the Spirit, and ye shall not fulfil the lusts of the flesh." The works of the flesh, which we are to avoid; the fruit of the Spirit, which we are to cultivate, are described and contrasted. Let us, therefore, who are Christ's, crucify the flesh, with its affections and lusts; while we seek of God, who is the Giver of all good, the increase of faith, hope, and charity; beseeching that we But Thou hast bid us turn and live, O Lamb of God, for sinners slain! And give us grace to live to Thee! FIFTEENTH SUNDAY AFTER TRINITY. The collect to-day is very similar to that for the eighth Sunday after Trinity. In both, we pray God to keep us from all hurtful things, and to give, or lead us to all things profitable. The difference in the petition, as in the subject for the two days, is chiefly, that in the former, we implore his fatherly care and blessing for ourselves, as the children of his adoption; today we address Him as the Father of the whole Church. The epistle describes the character of God's children: they are dead to the world, and made new creatures in Christ Jesus; in whose Cross they glory, and in whose ways they stedfastly walk, whatever trouble or persecution they may incur thereby. The gospel assures them of God's providential care; and requires of them in return entire devotedness to his service, and a cheerful confidence in his fatherly goodness: the reasonableness of which is shewn by his care and goodness. The appointed services shew for the meaner objects of his Creation; the LIX. Father, 'tis thine each day to yield Our wants a fresh supply: And hear'st the ravens' cry: Thy promise, Lord, we plead: Let not the world engage our love; That we may do thy will. Our faith and hope increase; the authority and character of his faithful ministers, through whom He imparts to the Church the blessings we implore. The morning lesson describes a faithful minister of God, and his commission. He is one, not chosen by the people to speak as they may approve; but sent by God himself to declare to them his truth fearlessly and independently; whether they will hear, or whether they will forbear. The evening lesson describes, exposes, and condemns false teachers. They are self-appointed; deceiving; unfaithful to warn sinners; resisting God's people; teaching their own fancies instead of the word of God; lifting up their followers with false hopes, instead of establishing them in truth, and righteousness; flattering their vanity, and encouraging them in their sinful ease. The epistle describes those pure and perfect spiritual attainments which it is the office of the faithful minister, by his labour to impart, and by his intercession to obtain, for the people committed to his charge. It affords a most exalted idea of the ministerial office that blessings such as these are connected with it. God is able to do exceeding abundantly, above all that we ask or think, according to the power that worketh in his ministers by Christ Jesus; from whom they have received their commission, and whom they represent in the Church. Ministers are sent, not only to comfort and establish the saints, but also to quicken those who are dead in sin with spiritual life. This office of theirs is figured in the gospel by the raising of a dead body by the word of Christ. His life-giving word spoken by his ministers in his Name, and in the power of the Spirit, is not less effectual than when uttered by his own lips. LX. We stand on hallow'd ground; Come plead, where blessings may be found, With humble faith draw near; |