religion to operate universally among the after year. I have witnessed their sufferings: poor. I have seen with admiration their patience, their sympathy, their benevolence, their gratitude. Great as may be the charities of the rich, they sink to insignificance when compared with those of the poor; who must deny and stint themselves to perform them. Their own experience teaches how bitter are the sufferings of want; and many would perish but for the kindness of persons little less poor than themselves. Again and again have I seen the friendless, and the stranger, sick and destitute, cared for in all things by the charity of neighbours, who themselves were struggling for bread. I have seen the wretched outcast on her death-bed nursed by her miserable associates with all the solicitude and gentleness of their sex. These are every-day occurrences, done as things of course. When sickness deprives individuals or families of all means of support, except a scanty allowance from the parish, it is chiefly from the kindness of neighbours that they obtain necessaries, the attendance and food, which they cannot pay for. Little, indeed, do the rich know the severity, and extent, of the sufferings of the poor; and as little do they appreciate the bountifulness of their charities. How much are we at the mercy of our domestic servants: personal comfort, expenditure, even character, depending so greatly upon them. Who does not feel it a treasure to possess a servant in whose integrity full confidence can be placed. But the character of our servants must be that of the class from which they are taken; and if we leave that class without religion, losses by their dishonesty, and annoyance by their misconduct, are the deserved punishment of our own neglect. Thus, resting the question upon the narrowest grounds which selfishness itself can prompt, personal interest would urge to this great duty. Vagrancy destroyed, pauperism restrained, vice controlled, crime prevented, domestic economy and comfort promoted, and a cordial understanding restored between the higher and lower classes, now unhappily so much estranged,-will it be affirmed that this is more than may be expected from extending religious instruction effecttually to all the poor? And at what cost may all these blessings be secured? A cost which none would feel! which in direct pecuniary advantage would repay itself tenfold. Even a million a-year is little more than a farthing a week for each inhabitant of Eng-thies, for they deserve them. I have heard land-so vast is the gain to perform our duty; so great the cost of neglecting it! Where such principles prevail, the poor themselves would form a moral police, far more effective than any which the law can employ; and their benevolence would relieve the distresses of one another to an extent which would leave comparatively little ground for public charity. Even now, the feeling they display towards one another is admirable. The shameful libels which have been published respecting them, and too much acted upon in the New Poor Law, give them a claim upon those who know them to vindicate their character. I know them well, not from cursory inquiries; or from an acquaintance with a few individuals or families among them; but from a general intercourse with the poor in a very populous, and I may add, unfavourable district, where I had continually from 70 to 100 under my charge, visiting great part of them at their cottages day by day, and year They ought to receive our warmest sympa them, indeed, taxed with being ungrateful, but never by those who had any claim upon their gratitude; and with insolence, but not by persons who properly respect their feelings. They are peculiarly sensitive to indignity, and though prudence may compel them to be patient under insult, they deeply feel and resent it. There are, of course, exceptions, but I have described their general character, as far as I have seen; and I have met with some thousands. How can we allow multitudes to perish from ignorance; while, if one is known to perish in the streets from famine, we are filled with horror! Does not the fact convict us of cherishing for ourselves very inadequate notions of religion; for, if we duly felt its importance, could we remain satisfied while its influence and hopes are denied to them! This is undoubtedly the truth; and we suffer, and shall suffer, both in the Church, and in ourselves, as long as we continue to neglect the poor. Nor is this to be specially to demand a second; every new advance in a referred to a judicial punishment. It admits of simple explanation. The influential from station and property, necessarily secure a preference in the parish church. Hence, as a town outgrows its church-room, the poor become excluded; and the Church, whose ministrations are restricted to the rich, will be associated with ideas of pride, fashion, anything but religion. There is a consideration beyond this. The mutual relation and dependence, which bind the rich and poor in a common interest through all the civil and social duties of life, equally apply to religion. Each division of society is incomplete in itself, and absolutely requires what the other only can supply. The upper classes reason more than they feel, for the forms of society oblige them to control their feelings; and habits created by education, with the extended view they must take of their perhaps complicated worldly interests, make their conduct habitually a matter of calculation. The poor and uneducated feel more than they reason; for their simple interests, easily understood, and extending little beyond the present moment, require not much thought; and they surrender themselves habitually to the influence of feelings which they have never been required to control. Applied to religion, each of these characters separately, leads to a serious evil: the one, tending to the cold decencies of formality; the other, to the wild extravagancies of enthusiasm. Blend them, and they combine in a perfect character: the judgment of the one class, regulating, and in its turn, animated by, the zeal of the other. Thus, when we extend religion to the poor, the blessing will return into our own bosom. Their warmth, and zeal, will inspire, or shame us into life; while it will be our business to regulate their zeal, with wisdom and prudence. But whatever means may be employed for instructing them, due caution must be observed against the smallest deviation from sound principles. No man can say, thus far only will I compromise with expediency. When principle has once been passed, no fixed line remains; and motives which never could have asked a first concession, will be found all-powerful wrong course making the next step more easy, It has been shewn that religious opinion, instead of being merely a personal question, as too many regard it, affects all the interests of society and of government. Nothing, therefore, must be done or sanctioned, which may tend to disorder. There are two evils, which, under no circumstances, and in no degree whatever, should be endured;-the assumption by laymen of spiritual functions which belong exclusively to the clergy; and the usurpation of that power by lay committees, which would interfere with the independence of the clergyman, and the authority of the bishop. It has been thought by many, that a less orderly and strict system may be effectual for the poor; but this is a mistake, for enthusiasm is the danger to which they are chiefly liable, which is to be prevented only by giving them sound scriptural instruction, and controlling them by an orderly Church discipline. The mode in which religious instruction. should be furnished to the poor in large towns, is properly to be determined by the bishops; and especially by the ecclesiastical commission. But suggestions, formed not without much consideration, and offered with all deference, may be excused, though they should not claim approval. There appear some objections to the plan of dividing new churches between pews, and free seats, which I may perhaps overrate, but which seem to claim attention. The lightest of all is, that the architecture and ornaments of a building which the higher classes would deem only properly decent, would be thought pride and pomp by the poor; each judging by comparison with their own domestic accommodations. This objection, perhaps, is entitled to little weight, except that a great expense is created for what half the congregation would condemn. Another objection arises out of the aversion which the poor generally feel, especially the superior class of them, to appear as objects of charity. A proper sense of religious duty would overcome this feeling; but with that sense we have yet to impress them. The most important objection is, that a discourse adapted to the educated part of the congregation is above the comprehension of the illiterate, because their knowledge of facts is limited, which prevents them from understanding much that is familiar to others; and their habit and power of reasoning does not enable them to follow an argument which may appear very simple. The instructions. given to the educated must be addressed in a great measure to their judgments; their habits of thought enabling them to follow without an effort the argument of the preacher, and to understand the conclusion. But the preaching most useful to the illiterate, is that which sets before them plain facts and precepts; and warmly, affectionately, and earnestly, enforces the practical application. The minister will scarcely succeed in doing this, unless he be so familiar with the mode of thinking, and expression, in the class he addresses, as to make it easy for them to understand all he says: a power which he will gain, only by zealous pastoral exertions among the poor. But the clergyman in a large town is inevitably thrown so much among the higher and educated classes, that his habits of thought and expression become formed after their standard. These remarks, however, apply rather to the neglected poor; for those educated in the National Schools acquire that knowledge of the Scriptures, and of the festivals and services of the Church, which may enable them always to attend her worship with advantage: while the District Visiting, and similar Societies, now so generally and actively extending themselves, are well calculated to create, and strengthen, an anxiety to attend her ministrations. A general and effectual system to provide religious instruction for all the poor can be accomplished only with the assistance of the State, which, it is unnecessary to add, would now be refused. But it would be a lazy and cowardly conclusion, if, therefore, we should shrink from demanding it. It is not now the question whether the demand would be popular or not, but whether or not it is founded upon truth, and duty. If so, it is not our concern whether we are millions, or thousands, or hundreds, or tens; the truth, for its own sake, is to be as firmly asserted, and the duty as steadily enforced. The stronger the opposition, the more the question will be discussed, the better understood, and the more decidedly maintained and acted upon by all its advocates. A general sluggish acquiescence would be infinitely more to be deprecated than an almost unanimous opposition. We have much at the present time to encourage and aid us. The attention of all the Country is strongly fixed upon the Church, for the determined attacks directed against her, have made her the common rallying point of the loyal; who are in a great degree organized by Conservative associations. The friends of the Church are generally impressed with the duty and necessity of instructing the poor, and partial efforts are being made in all directions towards effecting this object. We should, therefore, commence with a very powerful and united phalanx to act upon the Country and the Parliament; and whenever the point shall be carried, the Church commission is just the machinery we should require for giving effect to it, for it combines in one the heads of the Church, and the heads of the Government. We have long stood firmly on the defensive, while the enemy exhausted himself by his desperate attacks. His courage sinking, his ranks wavering, the time is come for a forward aggressive movement. This principle, the duty of the State to care for all the people, is exactly what we want to make our victory complete, and its fruits permanent. It is a principle in advance of the public mind, but towards which public opinion is steadily and rapidly tending. In maintaining it, we stand upon the highest possible ground; for it is enforced by every obligation of duty, whether to God or man and we place our enemies in a false position; for they can resist it only upon selfish and party motives. Yet not that we should call them enemies. We shall conquer, not a party triumph, but blessings even for them. Now they are vassals of an evil principle: but when the progress of our success shall have given them freedom, none will be more zealous to destroy their former oppressor. The subject must never again rest. Session after session it must be impressed upon the House of Commons, till the principle is recognized and the more simple the form in which it is advanced, the better. The reso- the Church, and give tenfold energy to all lution, that a CHRISTIAN STATE IS BOUND TO her operations. This will become, in effect, TAKE CARE THAT THE MEANS OF RELIGIOUS the great engrossing national question; and INSTRUCTION AND WORSHIP ARE DULY PRO- by the time it shall be settled, every man will VIDED FOR ALL THE PEOPLE, affirms a prin- have been taught to know the Church, and ciple not to be honestly resisted, and embraces every good man will have learnt to love her. no details upon which objections might be founded. This therefore would make its way, and would surely, at length, be carried. The details arising out of its application would be for the Government to arrange with the heads of the Church. But above all things, let us beware of regarding this as a mere political question, to be governed by human wisdom, and decided by party strength. The cause is of God; by whom the weakest shall surely triumph, and without whom the strongest must fail. RestIn the mean time, the advocacy of the ing on Him therefore, and going forth only conservative, and the hostility of the destruc- as His instruments, we KNOW, that whether tive press will keep the subject before the quickly, or slowly; in weakness, or public; and the power of this engine will be strength; the cause, which is His, shall increased, as the influence of the press is prosper; and that we are advancing to asextended, through the proposed most oppor-sured success. But success is a feeble term tune change in the stamp duties. When the for the triumph that awaits us. God, who will destructives pressed this change, they knew not give His glory to another, will vindicate not what additional force they supplied to the work as His own. If He try our faith and make their overthrow complete. The measure patience, and teach us our own weakness, by will gradually approve itself to the feelings disappointments, He will in His own time pour and interests of the inhabitants of populous towns and districts, as they see the direct advantages it will afford to themselves; and petitions in support of it will multiply year by year. The zeal directed to this great object will be felt in every thing connected with forth a blessing so far beyond all our thoughts and hopes, that every one shall see and confess His hand. Forth, then, to the labour to which He calls us; and "let us not be weary in well-doing; for in due season we shall reap if we faint not." 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. were fruitful. But, instead of being satisfied with what they had already done, he earnestly desires, and continually prays, that they may still go forward, and abound more and more in every christian virtue. The lessons, like those for the last Sunday, continue to place wisdom and goodness in contrast to sin and folly. The chief difference is, that to-day they refer rather to the conduct of good and bad men; on the former, to the consequences of good and bad conduct. Both afford ample subject for profitable meditation. The gospel directs us to the strength in which alone we can perform our duties :-to Christ; by whom we have life from the dead, and deliverance from all infirmities. With the earth: a Saviour and Protector, to deliver, and keep his people in safety. Through his merits we are accounted righteous before God. He will gather all nations to himself, and redeem the seed of the house of Israel with a salvation of such exceeding glory, that the deliverance which he wrought for them when he brought them out of Egypt shall, in comparison, be no more spoken of. In the gospel, he is acknowledged and confessed to be the Prophet which should come into the world, as Moses had foretold. The point which struck the multitude with this conviction seems to have been, not so much the divine power displayed in working a miracle, as the nature of the miracle itself. Through Moses, their forefathers had been fed with manna in the desert: Christ, by the word of his power, had caused five barley loaves, and two small fishes, to suffice the multitude abundantly in the wilderness. The resemblance for a time convinced them that in him the promise was fulfilled which Moses spake, Deuteronomy xviii. 15. "The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me, unto him shall ye hearken." Gross and earthly in their imaginations, their hearts immediately revolted, when Christ, taught them the necessity of spiritual life and obedience. More favoured than they, we have been baptized into his Name, and nourished with his doctrine. Let us remember that as our privileges are great, so are our duties: that as we are taught to know, we are bound to serve him that he will reign, not only to save and defend his people, but also to judge with just and terrible judgment all who reject him. "It shall come to pass that every one which will not hear that Prophet, shall be destroyed from among the people." The lessons still present the excellence of righteousness, and the folly of sin; but today they teach also the chief motive which encourages to good, and deters from evil that God, who is just and holy, regards, controls, and judges all things; over-ruling every" Behold, he cometh with clouds, and every event; trying every heart; graciously re- eye shall see him, and they also which pierced ceiving the prayer of the righteous; but ab- him and all kindreds of the earth shall wait horring and condemning the wicked. because of him. Even so, Amen." In the portion appointed for the epistle, we have a full and clear prophecy of Christ, in his character and office. He is Man, a righteous Branch from the stock of David: he is God; "Jehovah, our righteousness." He is ordained to be a King; to reign and prosper, and execute judgment and justice in LXIX. Jesus! refuge of thy people, Long expected, |