THE DUTY OF A CHRISTIAN PEOPLE, &c. (continued 3)

To effect, however, this great object, the co-operation of that mighty engine of good or evil—the public press, is essential. When the information, the talent, the eloquence, which are so conspicuous in many of our leading journals are considered, we cease to wonder at the immense influence they possess over the public mind; for partly through indolence, partly through ignorance, a large proportion of men are disposed to adopt, without examination, opinions which come recommended by the authority of a name they have been accustomed to respect and value. How beneficial, then, would be the consequences to society, if the public press would use more moderation; if instead of swelling the storm which is raging through the land, it would pour oil upon the heaving and troubled waters; if, instead of advocating the interests of a party, the public good was made of paramount importance. It is melancholy to observe the pernicious influence of party spirit upon the public press of this country: it is not only that it excites rancour and bitterness of feeling, but even truth, viewed through the medium of its jaundiced eye, appears like falsehood—beauty, like deformity—virtue, like vice. Of this we have at present a too complete proof in the misrepresentations, the misstatements, the calumnies, which have been directed against the Established Church. The writers cannot be so ignorant as not to know the charges are substantially false,—they cannot be so dishonest as to give circulation to what they know to be untrue, and therefore, as they publish the most false and calumnious allegations against the Clergy, it can only be, that the mists of party distort objects,—the prejudices of party misconstrue motives,—the spirit of party perverts facts. Let it not be said that the liberty of the press has degenerated into such licentiousness, that many public journals have willingly and premeditatedly been guilty of the monstrous wickedness of traducing and vilifying, and holding up to public scorn and reprobation, the Clergy of the Established Church, but rather that, under the delirium of a political fever, they have unconsciously loaded with unmerited opprobrium, and most unjustly held up to public odium, the Clergy, who, as a body, are distinguished for their talents, their learning, their piety, and their zeal in their Great Master’s holy cause.

A deep debt of justice remains due to the Established Church; and to the sense of right, and to the good feelings of those who have joined in the cry against it, this appeal is made. There is not any disposition on the part of the Clergy to ask for undue favour or commendation:—no wish, that abuses, if they exist, should be spared,—that delinquency, if any case occur, should escape punishment. But they protest against the manifest injustice with which they have been treated. The most extravagant over-statements of a few valuable appointments have been industriously circulated, as a proof of excessive and overgrown wealth, whilst the poverty of some high dignities, and a large proportion of benefices, has been studiously kept back; the failings and offences of a few individuals, under every form of exaggeration and perversion, have been dwelt and enlarged upon with evident satisfaction, whilst no just meed of praise has been bestowed upon the body, to which rather the censure, due only to some few members, has ingeniously, but wickedly, been made to attach. All which misrepresentations apparently have in view one object,—that the charges of excessive wealth and extreme worthlessness may stimulate and justify spoliation and subversion. And yet no angry recriminations, scarcely any indignant remonstrances, have issued from the injured party: when they have spoken, it has been in the calm language of conscious rectitude; and the great body have forborn to reply to insult and invective, relying on the goodness of their cause, to which they feel assured the people of England will, sooner or later, do full justice. If aught could soften the harsh severity, could shame the cruel injustice with which the Clergy have been censured, vilified, and persecuted, surely it should be the Christian meekness and patience with which they have borne the heavy load of wrong that has been cast upon them. Full many there are who, unmoved by clamour, unprovoked by injuries, and unappalled by dangers, are pursuing the even tenor of their way, in the diligent and faithful discharge of their sacred duties. But silence under grievous charges is often interpreted into an admission of their truth, and meekness under heavy reproaches a proof of their justice. There are times, therefore, when the Clergy should raise their voice in self-vindication; not merely for their own sakes, but that of their flocks; for if they allow their office to be degraded, and their characters aspersed, without maintaining the one and defending the other, their influence will be seriously weakened, and their usefulness, in the same degree, diminished. Hence it has ever been the artful policy of the infidel school to attack religion through her ministers; and such is the course which is adopted now, and those ministers will aid and abet the cause of the enemies of their faith, if they repel not the darts which are meant to reach, through their bodies, the altars of their God. And would that that portion of the press, which has long assailed the Clergy with much unmerited severity and abuse, could be persuaded to make a tardy reparation for the wrong they have done,—for the injury they have inflicted on society! The public journals now reach the remotest corners of the island; and in many distant parishes, in which the incumbent alone spends the income drawn from the soil, alone dispenses his charity, visits the sick, instructs the ignorant,—even there the blighting influence of calumny extends, and the work of Christian benevolence and charity is neutralized by the splenetic effusions, or foul and false charges of the public press. Oh! that the awful circumstances of the present times would teach forbearance, if not justice,—would induce silence, if not commendation. If they love not religion for its own sake,—if they respect not its ministers for their own sake,—let the value of both be admitted in stemming that fearful tide of sedition and infidelity which threatens to overturn the civil as well as religious institutions of the country. And there is another consideration not to be forgotten: in times of pestilence, the ministers of God have ever proved faithful to their trust, and a blessing to the sick and dying: that scourge of the Almighty is now upon the land; let the press then seek to heal the breach they have made between the pastor and his flock, lest by the baleful suspicions and hatred they have caused in the minds of the latter, they may be the means of intercepting the stream of Divine mercy,—of darkening the light of Divine truth.

Vain will be all the efforts of the friends of religion and order to counteract the present evils, which endanger the best interests of society, and to introduce a better order of things, if a large proportion of the public journals continue not only to excite the public mind, but to prejudice it against the Clergy, by imputing to them unworthy motives, and by bringing against them heavy and unsubstantiated charges. In many places at present, the plans of the Clergyman for the benefit of his parish are entirely frustrated; a large proportion of his parishioners being like men labouring under a fever caused by injudicious treatment,—the wholesome aliment, which would give nourishment and strength in a healthy state, injures rather than benefits; and even the medicines which should cure the disease are rejected, through distrust of the physician who prescribes them. But let those who have injured the patient, by supplying stimulants when they should have administered sedatives, by exciting suspicion when they should have inspired confidence, endeavour to repair the evil they have produced, and then the ministers of the Great Physician of souls will recover their proper influence, and will be able beneficially to exercise their important functions.

It is impossible to estimate the advantage of the ministerial office to society, until the aggregate of the services of men, who have all their allotted field of action throughout the kingdom, be well weighed. Let any one examine minutely into the benefit which one parish receives from a resident incumbent, who faithfully discharges the duties of his office; and if all do not so, it is the fault of the individual, and not of the system:—let him observe, not merely the general advantage derived by all from the residence amongst them of a well informed and well conducted man,—at once the scholar, the gentleman, and the Christian,—but of one who is the authorized medium through which abuses are to be checked and corrected, vice discountenanced and reproved, virtue encouraged and rewarded, relief administered to distress, instruction to ignorance, comfort to sorrow, and the light of the Gospel diffused amongst all,—its offers addressed to all, its consolation imparted to all. Then let him attempt to calculate the amount of instruction conveyed through “the alacrity, the zeal, the warm-heartedness which the Established Clergy have manifested for the education of the poor;” [149] of comfort derived by suffering in its hour of need and sorrow, from its faithful pastor; and of benefit imparted to all, either directly or indirectly, either temporally or spiritually, by the appointed and responsible teachers of the Gospel, throughout the parishes in the kingdom. And then let him form a judgment as to what degree of confidence is to be placed in the wisdom, what sense of obligation is to be entertained for the services,—not of those who are labouring with earnest diligence to “feed the flock over which the Holy Ghost has made them overseers,”—of those who by impoverishing the Clergy would deprive them of the means of affording temporal assistance to the poor and needy; and by calumniating the Clergy would impede the discharge and frustrate the efficacy of their spiritual ministrations. Alas! it is because the full value of the quiet and unobtrusive labours of all ranks in the Church is so little known by those who are actively engaged in public life, that plans are devised, which, possessing some plausibility, and coming recommended with much eloquence, are eagerly embraced by many, who would indignantly reject them were they aware that, if adopted, they would injure the present and endanger the eternal welfare of millions. As men, as statesmen, and as Christians, let all who have inconsiderately joined in the cry against the Church forbear, until they have ascertained for themselves, by minute and impartial investigation, whether it is as wealthy and proud, as grasping and worldly, as bigoted and intolerant, as intermeddling and domineering, as inefficient and corrupt, as its enemies have represented it to be. Could it be proved to be such, every sincere Christian, whether cleric or laic, would at once say, free it from the abuses which disgrace its character and impair its efficiency. But of the charges brought against it, the large proportion originate in the hostility, hatred, and malignity of its enemies; there may be some defects, but they are incidental, not inherent, and are at present occupying the deep and anxious attention of the heads of the establishment, who are most desirous to correct whatever may limit the influence or lessen the usefulness of that pure and reformed branch of the Church of Christ established in this kingdom.

If the enemies of the Church, who profess to be the friends of mankind, are sincere, as we are bound to consider them, in the expression of their wish to benefit their fellow-men, they must not impede the operation of an establishment which every where diffuses a knowledge of that Gospel, the salutary influence of which extends through society, as the only cure of the ills to which flesh is heir. They may closely watch and severely scrutinize the proceedings of the Church; but, as men and Christians, they are bound to do it justice, and give it their support as a powerful agent, in lightening the load of misery which too often exists in this commercial country to a frightful extent. “Compare,” says the present Bishop of Chester, “compare the ignorant and unreflecting peasant, who moves in the same dull, and too often sinful track, with no ideas beyond the ground he treads upon, the sensual indulgences which he gratifies, and the day that is passing over his head;—compare him with his enlightened neighbour, nay, with himself, if happily he becomes enlightened, when he follows the same path of active industry, but makes it a path towards his heavenly Father’s kingdom;—and then perceive, by a visible example, what the grace of God effects through the agency of man; or take a case, too common, alas! too familiarly known to many who hear me. Take the case of those who see their occupation sinking from under them; their means of support annually decreasing, and little prospect of its melioration. Suppose that the views of these, and such as these, are bounded by this present world, what can they be but unhappy, restless, discontented; defying God, and murmuring at man; distressing the philanthropist, because he sees no comfort left to them; distressing the statesman, because he can devise no remedy for their relief; above all, distressing the Christian, who sees the future prospect far darker than the present gloom? Suppose the case of one thus circumstanced, having no hope beyond this world; and then contemplate the change which would be produced, if any of the means by which grace is communicated to the heart should inspire the same person with the principles and the faith of the Gospel; converting him from whatever is evil in his ways, and thus removing all the accumulation which sin adds to poverty: reconciling him to hardships and privations as the intended trial of his faith, the lot of many of God’s most approved servants; and lighting up the darkness of this world by the rays which precede that which is to come, the earnest of a brighter dawn.”

May those who have been so far misled as to become either hostile or indifferent to their Church now do tardy justice to her, which, through good report and evil report, is still true to her righteous and holy cause, and dispenses through the land the light and blessing of the Gospel of peace: may those who love, cherish, and venerate the religion of their fathers—the Church of their God—approve themselves zealous and faithful sons; our Zion requires active, stanch, vigilant, and experienced defenders: her enemies are numerous, persevering, powerful, malignant, implacable; their attacks are sometimes open, sometimes insidious, but always skilfully planned, and ably conducted; still, whilst the Church continues true to God and His Christ, she has nothing to fear, for “greater is He who is for her than he who is against her.” “The Lord is her shield and buckler,” and Christ has promised to be always, even unto the end of the world, with his Church, which is founded on the rock of faith, and against which “the gates of hell shall not prevail:” in humble, but firm reliance, therefore, upon Him, of whose mystical body she forms a portion, the Church of England, amid the strifes of political changes, amid the distractions of civil contentions, amid the storms of popular clamour and fury, remains stedfast through faith, and joyful through hope:

“As some tall cliff that lifts its awful form, Swells from the vale, and midway leaves the storm, Tho’ round its breast the rolling clouds are spread, Eternal sunshine settles on its head.”

Whilst, however, we rely with firm and holy confidence upon the Great Author and Finisher of our Faith, for the protection and preservation of His Church; zeal, energy, and discretion, in defence of religion, are not the less requisite in believers, who labour under their Heavenly Master for the furtherance of His Gospel. As the Almighty is pleased to employ human agents for the accomplishment of His gracious designs towards His creatures; His faithful servants hoping to prove instruments, in His hands, of good to their fellow men, must use every means in their power to frustrate the evil designs of the enemies of the Lord; and to induce a sinful nation, suffering under a Divine visitation, to put away from them “the evil of their ways,” which has called down the Divine displeasure; and humbling themselves before God to implore His mercy, “that the plague may be stayed from the people.” [154] Let, then, all the servants of the Lord, at this alarming and awful crisis, “be very jealous for the Lord God of Hosts;” [155] and pray and labour incessantly for the defeat of the devices of unbelief; which, whether under the form of an irreligious spirit seeking to do without Christianity, or under the bolder aspect of open infidelity, striving to subvert Christianity, is the main cause of the evils which now endanger the safety of the civil and religious institutions of the kingdom. We have seen that, in the case of the lower classes of society, the tide of profaneness has been setting in with a force and fury which threaten to overturn all the defences of religion, morals, and laws, which have long withstood their fierce assaults—their destructive ravages. Can it be that the emissaries of Satan shall be found more zealous and indefatigable in disseminating the poison which is to destroy both body and soul, than the servants of God are vigilant, active, and unwearied, to prevent the bane or supply the antidote? Can it be that the slaves of sin and darkness, under the galling yoke of him who is a hard master, will manifest a more willing and prompt obedience, than the servants of God, in the cause of their blessed Lord, whose “burden is light,”—“whose service is perfect freedom?” We have seen, also, that in the middle and higher classes of society there appears to be an equally effective, though less conspicuous, agent at work—a deep and silent current, which is gradually, though secretly, undermining that great foundation of Christianity, that the law of God is to be the rule of life. This great engine of evil, as more insidious, is, in reality, more dangerous than the noisy turbulence of infidel assemblies, or the open circulation of blasphemous publications; the power of the spirit of darkness, when, “as a roaring lion he walketh about seeking whom he may devour,” is less to be dreaded, than when he employs the noiseless gliding of “the serpent,” which discovers itself only by the sting of death. Can it be that any of the friends of religion will shut their ears against these representations of great and alarming danger—delude themselves with the groundless anticipations of unjustifiable hope—deceive themselves with the distant plans of culpable procrastination—or shroud themselves beneath the covering of indolent supineness and heartless indifference? Too long palliatives have been employed instead of remedies, expediency has been substituted for principle, and worldly wisdom has encroached upon the province of Divine Revelation. As a Christian nation our laws and institutions should be all essentially Christian; the foreign and domestic policy of the State, and the public and private conduct of individuals, should be all animated by a Christian spirit, and guided by Christian rules and precedents.

Let us, therefore, enquire by what means is the predominance of Christianity to be restored, when it is threatened with still further depression; when it has great and powerful enemies all plotting its destruction in this country?

There is one mean—to which reference has been already made, as being the great object the believer should have in view—which would, with the blessing of God, upon whom alone dependence must rest for success against His enemies, be effectual in accomplishing this great end, and that is the zealous and unanimous co-operation of all Christians for the general diffusion of true religion, sound learning, and useful knowledge. A very brief examination into the cause which has contributed largely to the present state of things, so unfavourable to the interests of genuine Christianity, may suffice to place this in a clear point of view.

Religious error generally receives its distinguishing features from the literary character of the age: and an age which abounds with sciolists is very fertile in sceptics. For it has been always found that the effect of superficial knowledge is rather to unsettle, of profound knowledge to confirm, belief in Revelation; as was well observed by that mighty master in philosophy, Bacon, who says, “a little philosophy inclines us to atheism, and a great deal of philosophy carries us back to religion.” And the reason of this is obvious; there are certain difficulties of every subject which lie upon, or nearly at, the surface; slight labour and research, therefore, put the enquirer in possession of little more than those difficulties; whilst if the spirit of patient and accurate investigation had carried him further, he would have found them gradually disappear before the light of truth breaking by degrees upon his mind, and leading him to just and certain conclusions, drawn from a long series of proofs. Now the present age appears to be characterized by a wide diffusion of elementary knowledge amongst all classes of society; by a preference of an extensive, though necessarily superficial, acquaintance with general literature and the elements of modern science, to an accurate and profound knowledge of a few leading branches of study; and by a tendency to elevate the pursuit of physical above that of moral and religious truth. From the proposition laid down, of the ordinary effects of superficial knowledge upon the mind in the investigation of religious truth, we should conclude, that such a system of popular instruction is calculated to indispose towards the full reception of a Divine Revelation; that the mind, either bewildered by a variety of pursuits, or dissatisfied by diversity of opinions, will consider all knowledge uncertain, and all theories unsatisfactory; or influenced by that intellectual pride and presumption which are amongst the most bitter fruits of defective knowledge, deem itself competent to decide summarily upon whatever passes under its observation. For if it has been found—as it has been too often found—that minds, otherwise highly gifted, but destitute of religious principles, when long accustomed to demonstration, are apt to underrate the value of moral proof; and when long familiar with natural causes, sometimes forget the great Architect, who formed and put in motion our globe; sometimes forget the great First Cause, which gave nature her powers and properties, and now preserves and directs them to a beneficial end: what must we expect when far inferior minds, without mental discipline and profound knowledge, those happy results of laborious and patient study; but with vanity flattered by appeals made to its judgment, and with pride fostered by the acquisition of a poor modicum of science, deem themselves competent not merely to decide upon the most difficult questions of government and legislation, but upon the most profound truths of natural and revealed religion? The result may be easily anticipated; if this empty vanity, this presumptuous pride of intellect, reject not Christianity at once, it ordinarily takes an heretical direction, and assuming the specious guise of love of investigation, and value for the powers of reason, it makes the deep and awful mysteries of our holy faith the subject of crude theories and daring speculations; and with powers confessedly unequal to the explanation of some of the lowest wonders of the material world, seeks to penetrate within the veil drawn around the Godhead, and reduce to the level of human comprehension the very nature of the Divine essence. Should it, however, take one step further, and that an easy step, it rejects the truths it had long distorted, it resigns the shadow of which it had never known the substance, and declaring Christianity to be “a cunningly devised fable,” it becomes the advocate of heartless, hopeless infidelity.

This is no imaginary picture, but one, of the reality and fidelity of which the present state of society affords too abundant proof. Not that superficial acquaintance with science is a thing of new occurrence; not that pride of intellect—ever a luxuriant weed in rich but ill-cultivated soils,—is a growth peculiar to our times; not that heresy and infidelity, its bitterest fruits, never till now spread their poison through our land; but never before was the field so large, the weeds more rank, and the crop so abundant. Formerly, science flowed in a few deep and noble rivers, of whose copious waters the nation at large sparingly drank; we still have many rich streams which fertilize the land, but in addition to them there is an infinity of small rivulets, some of which, like mountain torrents, after a thunder-storm, are brawling and turbulent, covered with much foam, mixed with much impurity, often rising over their banks, and spreading havoc and barrenness, where all was fertility and beauty. Such streams may serve to illustrate the effects, upon society, of the violence and turbulence of those, whose imperfect acquaintance with science has first shaken their own belief, and has then been made instrumental to the spread of infidel doctrines, amongst those who had lived in happy ignorance of “science, falsely so called.” But would any one, therefore, be so unwise as to endeavour to keep these turbulent brooks pent up? The destruction would be only wider and heavier when they at last burst over the mounds that restrained them: but it is at once the course of wisdom and of humanity to confine them within their banks, and give them a due direction, and then, as they descend towards the plain, gradually the brawling ceases, the froth disappears, the mud subsides, and you have a pure and quiet stream diffusing the riches, refreshment, and beauty of science over the land. No calumny has, perhaps, been more frequently repeated in the present day than that those who expose the perversion, are the enemies of science. But in spite of interested clamour and unjust censure, the Christian is bound to maintain, that knowledge is valuable in the degree in which it makes men not merely wiser but better: and that however he may approve of literary and scientific pursuits, however ready he may be to extol their value, for great indeed is their value, still their highest value is in proving subsidiary to the acquisition of Christian knowledge. Whilst, therefore, he recommends their attainment, because they are calculated to enlighten and invigorate the mind, correct and refine the taste, exalt and dignify the character, to supply a rational and unfailing source of relaxation and enjoyment, he must ever maintain, that unless hallowed with some portion of that “wisdom which is from above,” they will be useless to their possessor, and may, by a mischievous perversion, not only be fatal to his present and future happiness, but injurious to the best interests of a community.

That the extension of education has contributed to the production of such evils is true, but it is not less true, that education is not fairly chargeable with accidental and separable consequences. The fault has been, that the provision for the religious instruction of the age, notwithstanding the zeal and activity shewn to accomplish this great object, has not increased in the same ratio with that for its advancement in literature and science. The supply of the mental wants of the middle and lower classes of society, which have received this powerful impulsion towards knowledge, has been too much in the hands of those who avowedly exclude religion from their system of popular education. Thus, a much neglected soil has been broken up, and prepared for cultivation, but “whilst men slept, the enemy came and sowed tares in the field;” the Lord’s labourers, however, are not therefore to desert the field, but to employ, for the future, more watchful vigilance, more earnest zeal, and more assiduous labour. There is no benefit nor blessing which is not capable of perversion and abuse; but it would be a strange act of folly to refuse a manifest advantage, through fear of contingent evil, both the prevention and correction of which are in our own power. “The almost universal diffusion of elementary knowledge furnishes the enemies of revealed religion with abundant materials to work upon: but then it also furnishes the friends of truth with the obvious means of counteracting the influence of erroneous doctrines, and of instilling sounder principles into the bulk of the community. Any attempt to suppress, or even to check, the spirit of inquiry, which is abroad in the world, would not only be a vain and fruitless attempt, but a violation of the indefeasible liberty of the human mind, and an interference with its natural constitution. To impart to that spirit a right direction, to sanctify it with holy motives, to temper it to righteous purposes, to shape it to ends which lie beyond the limits of this beginning of our existence, will be the endeavour of those who desire to make the cultivation of intellect conducive to moral improvement, and to establish the kingdom of Christ at once in the understanding and affections of mankind.” [164]

Let, then, all the friends of religion employ some portion of their time, their influence, and their wealth, in zealously labouring to promote a general diffusion of true religion, sound learning, and useful knowledge. Let them be assured that the mental cultivation of the population of a country, when properly conducted, will, by elevating the moral character, always have a beneficial influence upon society; that it can only be properly conducted when religion forms the basis of the system of instruction; and that the present ardent thirst for knowledge will be productive of lasting evil or good to the best interests of England, accordingly as it is, or is not, directed as to an object of paramount importance, to that fountain of “living water” which floweth for our salvation.

When religion has been made the basis of education, and the principles of revelation have been clearly understood, and cordially embraced, a slight acquaintance with science not only ceases to have any injurious effect upon the mind, but benefits it, as the acquisition of useful knowledge must always do: in the humility, faith, stability, and knowledge of true religion, there is a safe-guard against the evils usually attendant upon a superficial acquaintance with natural philosophy in minds ill-disciplined and ill-informed. Nor is it only that physical science benefits minds early imbued with religious principles; a knowledge of many of its departments opens a new and unfailing source of high and pure enjoyment; it supplies, as it were, a new sense: before, Creation presented a beautiful and varied picture, delighting the eye, and filling the heart with gladness. But it was in a degree like the picture of a great master, to one unacquainted with painting; the general beauty, and happiness of effect, were discoverable, but there was not the full satisfaction which the connoisseur derives from his knowledge of the art; upon the former, the general effect principally makes an impression; with the latter, not only the general effect, but all the variety of details, all the happy combinations, which have united to produce that effect, are seen, understood, and appreciated; and there results the high gratification felt by a cultivated mind, when the eye is pleased, the understanding exercised, and the judgment satisfied. However inadequate every illustration, drawn from art, must be to convey any just conception of the impression which the works of nature are calculated to make upon the enlightened mind; still this may afford a faint parallel of the advantage which scientific men possess over those who have never studied the book of nature. For physical science improves the perception of the beauties, whilst it unfolds the wonders, of creation: not only do the great results of nature’s works become, through it, better understood; but the causes and modes of operation, by which those results are accomplished, are discovered: and the student becomes more full of delight and admiration, the further his researches extend; he traces the nice connexion, which every where exists between causes and effects; and surveys, with wonder and praise, the beautiful contrivances, the admirable adaptations, the perfect harmony, which reign throughout the creation of God. His mind thus becomes deeply and powerfully impressed with the uniform perfection visible in the works of the Deity: if he observe with his telescope a planet,—one of those bright bodies which gem the canopy of heaven,—or examine with his microscope an insect,—one of the minutest beings which sport in the summer’s sunshine,—he still sees the same perfection; “those rolling fires on high” perform their appointed revolutions, in their several orbits, directed by unvarying laws; and the tiny insect, equally complete in its organization, exercises, with an instinct as unerring, its allotted functions.

The whole material universe supplies the student of nature with a rich field, at once, of investigation and enjoyment: the mineral, the vegetable, and the animal kingdoms, all disclose their treasures to his inquiring mind; which is not, however, limited by the narrow bounds of our terraqueous globe, but ranges through the fields of ether, far as the eye can penetrate into the distant regions of illimitable space. Throughout he is delighted to trace the hand of the Creator; to observe every where design and arrangement; nothing superfluous, nothing in vain, but the mighty machinery of a stupendous system; in the great principles of which there is sublime simplicity, in their operations unvarying accuracy and matchless contrivance, in their details endless variety and infinite combinations, and in their effects utility, beauty, grandeur, and magnificence. The works of the Almighty far exceed the full comprehension of finite intelligence, but much further do they transcend adequate description in uninspired language: man feels all his feebleness of intellect and of expression, when he attempts to penetrate deeply into, or to describe accurately, the mighty works of God; he is then constrained to confess, “such knowledge is too wonderful and excellent for me; I cannot attain unto it.” [167] “Oh Lord, how manifold are Thy works! in wisdom hast Thou made them all: the earth is full of Thy riches; so is the great and wide sea also.” [168a] “The heavens declare the glory of God, and the firmament sheweth His handy-work.” [168b] “By the word of the Lord were the heavens made, and all the host of them by the breath of His mouth. He gathereth the waters of the sea together, as it were upon an heap, and layeth up the deep, as in a treasure-house. Let the earth fear the Lord: stand in awe of Him, all ye that dwell in the world. For He spake, and it was done; He commanded, and it stood fast.” [168c] And he breaks forth in the devout hymn of the Psalmist; “Praise the Lord, oh my soul: oh Lord my God, Thou art become exceeding glorious: Thou art clothed with majesty and honour. Thou deckest Thyself with light, as it were with a garment: and spreadest out the heavens like a curtain. Who layeth the beams of His chambers in the waters, and maketh the clouds His chariot, and walketh upon the wings of the wind.”

When philosophy is thus sanctified by Christianity, the volume of nature presents, after the volume of inspiration, the most instructive and delightful study of man; in both he can read, as if written by a sun-beam, the power, the wisdom, and the goodness of the Most High. Would, then, any wish to debar others from the high intellectual feast which nature bountifully spreads before all, and of which she pressingly invites all to partake? Such would be to limit or to divert the streams of Divine bounty, whilst flowing in their proper channels: such would be to make a monopoly of one of heaven’s best and freest gifts to man, whilst a pilgrim in this world of woe,—the admonitions which nature addressing to the enlightened and thoughtful mind,

“Leads it upward to a brighter day.”

Would any say, Gaze as long as you like upon the beauties and wonders of nature, but attempt not to explore its hidden secrets—to examine the latent springs of its vast and complicated machinery? Such would be, as if a man possessing a curious and exquisite piece of mechanism were to direct the observers to remark the beauty of the material, the regularity of the movements, and the certainty of the results, and yet to forbid them to examine into the principle of construction and the mode of operation, on which those movements and that certainty depend. For the proportion, in which he who has studied the structure of the globe, the wonderful mechanism of the universe, as far as Revelation and reason have enabled men to go, derives from its contemplation greater enjoyment and instruction than he who treads the earth, traverses the seas, and gazes upon the heavens, ignorant of all philosophy can teach, is the same as that in which he who understands mechanics receives greater pleasure and information, than he who understands them not, from examining the process of a masterly application of the powers of that science.

Let, therefore, the knowledge of physical science be widely diffused, but let the basis of Christian principles be first laid; for thus not only may the evil of scepticism be provided against, but the field of moral and intellectual enjoyment and improvement will be enlarged to the student; for never does the study of the material universe more elevate the mind, and expand the heart, than when we are accustomed to refer every thing to a great and gracious Creator,—to look habitually

“Through nature up to nature’s God.”

“We know that there is a superficial philosophy, which casts the glare of a most seducing brilliancy around it; and spurns the Bible, with all the doctrine and all the piety of the Bible, away from it; and has infused the spirit of Antichrist into many of the literary establishments of the age: but it is not the solid, the profound, the cautious spirit of that philosophy, which has done so much to ennoble the modern period of our world; for the more that this spirit is cultivated and understood, the more will it be found in alliance with that Spirit, in virtue of which all that exalteth itself against the knowledge of God is humbled, and all lofty imaginations are cast down, and every thought of the heart is brought into the captivity of the obedience of Christ.” [171]

The first great principle, therefore, which all must steadily keep in view and strenuously advocate, is that the Bible should form the basis of education. It is not sufficient to say, that education is to be conducted on religious principles, for on the subject of religion there exists, in this day, a most unfortunate and mischievous variety of opinions, which would be much diminished if the Holy Scriptures were made the real, as they are the professed, groundwork of every system of Christian instruction. Two other great principles, which the true servants of God should strongly recommend and enforce, as being intimately and necessarily connected with the first—that the Bible is to be the basis of education,—are, that the Bible is to be the rule of faith, and the guide of public and private life. From a neglect of these three great principles of Christian conduct, it is hardly too much to say, that almost all the evils which afflict society have arisen: for they all reciprocate, and mutually contribute to their common perpetuation. The man of the world educates his son in the way best calculated to promote his temporal advancement: and that son, in his turn, when he becomes a father, is regardless of the eternal interests of his child, which he has never been taught to value. For the system begun in childhood is continued through all the stages of life; and “the spirit returns unto God who gave it,” having been occupied almost to the last moment of human existence with the pursuit of worldly advantage and enjoyment. Here we have, consequently, only the name of Christianity; for neither do its motives influence, nor its rules guide the conduct: there may be the external form, but there is not the power of godliness; there may be the cold and lifeless statue, there is not the living Christian, possessed of intelligence, volition, and motion, and animated by faith and hope,—the origin, exercise, and direction of which belong to the Spirit of God. This is a necessary consequence of that neglect of the Bible, which has been already noticed as being such a prolific source of error. There is very general in the world a standard of faith and morals, which Scripture does not recognize, and a reliance upon Divine mercy, which Scripture does not sanction. Thus the world calls vices venial, which Scripture says shall exclude from heaven; and the world speaks peace, where Scripture pronounces woe. Take, however, the life of a large body of men, trace it from the cradle to the grave; observe in childhood its toys, in boyhood its sports, in youth its pleasures, in manhood its occupations and enjoyments, and in age its employments; all in succession deemed of supreme importance, and the excessive indulgence of which has never been considered criminal: then take the Bible, and compare the survey you have made with what it reveals of the nature and object of man’s probation; and the conclusion will force itself irresistibly and painfully upon you, that as life is to be a state of moral discipline to fit the heir of immortality for his bright inheritance, the life, which has been depicted, is not that which will lead to the blessed mansions of heaven.

Against this spurious Christianity, let the friends of true religion every where raise their voice, for like a currency of base coin, it is not only without value in itself, but deludes its possessor with the false idea of possessing wealth. Let them point out the folly and the danger of receiving religious opinions from the world, instead of from God’s book; for as the light of the sun is coloured by the stained glass through which it passes, so the rays of Divine truth, being tinged by the perverted medium through which they are received, may deceive those who imagine they are enjoying the bright beams of the Sun of Righteousness. And let them warn all against walking by another’s light,—though he may appear “a shining and a burning light”—instead of searching for themselves the lively oracles of Scripture; it may be, as in the case of a party in a dark and dangerous cavern, where few only possess lamps, that the whole may proceed in safety; but surely the security is not so great as if each possessed his own lamp; and great would be the folly of him, who warned of the danger, and assured of the necessity of having a lamp of his own, rejected the friendly offer of assistance, which would guide him in safety, and trusted to the uncertain light of another, which, falling on broken and uneven ground, deceived the eye, and risked his precipitation into some deep abyss, from which extrication was impossible.

Let them every where teach and impress, as a duty of paramount importance, that not only the education of all classes, from the prince to the peasant, should be conducted on the principles of the Bible; but that all should acquire that knowledge of the evidences as well as doctrines and duties of Christianity, which may fit them in their several stations to overcome, through the grace of God, the temptations to unbelief or immorality, which are likely to assail them. It is a painful reflection, how many youths of bright prospects, great talents, and amiable dispositions, have made shipwreck of their present and eternal hopes, from a want of early religious instruction. How many are less ashamed of being found ignorant of the Bible than any other book, and whilst they would blush not to be acquainted with some new, though unimportant, discovery in science, feel no shame in never having learnt the important discoveries made by Revelation to man. And how many, in an evil age, want courage to admit a knowledge of the Bible, with the great truths of which they have been made imperfectly acquainted, but have neither learnt their value nor imbibed their spirit.

Let, therefore, the true servants of the Lord labour diligently to counteract the rationalizing spirit in theology, the neglect of Divine Providence, the ascription of every thing to natural causes, the endeavour, in short, to do without Christianity in the affairs of life, which so extensively prevail. And let them discountenance and repress, and, when fitted by previous education and study, refute the objections which scepticism and infidelity now advance in society, not only unblushingly avowing their unbelief, but attempting to spread its poison in private families. It would not be for the advantage of religion to commit to inexperienced hands the weapons of controversy, for the great strength of infidelity lies in perplexing subtilities and ingenious sophisms, which are calculated to puzzle an ill-read and illogical disputant. But every Christian should “know the certainty of those things wherein he has been instructed.” [175] “And be ready always to give an answer to every man that asketh a reason of the hope that is in him, with meekness and fear.” [176] The neglect of instruction in the evidences, in the general system of religious education, is at once most unwise, and most calculated fearfully to promote the spread of unbelief: in the first place, it is like attempting to build a house without laying a good foundation: the winds and floods of infidelity assail it, and it falls, because built on sand: in the second place, the fall of one house generally more or less injures those adjoining: thus the cause of unbelief is advanced, not only by the accession of every new convert, but by the shock which his fall occasions to the faith of his friends and acquaintance. Let, therefore, the friends of religion at once secure to the evidences their proper place in every system of education, and also take care that their own principles be fortified by that sound “knowledge which maketh not ashamed.” Let them never suffer the cause of God to be blasphemed, or the truth of religion denied in society, without entering, at least, their protest; and let them never suffer the questions and doubts of scepticism to be propounded in their families, without at once silencing the dangerous inmate, who seeks to spread his secret poison, by inviting enquiry and provoking discussion. It is true many of the objections urged in society are of a nature which little learning, in addition to good common sense, may suffice to answer. As, for instance, the existence of mysteries in Christianity; whilst, in truth, the absence of mysteries in a Revelation would be a strong argument against its Divine origin: the terms employed in creeds and articles, the form of worship and the discipline of the Church; for all of which Christianity is not strictly liable, as, though in perfect conformity with, some of them have been engrafted upon, Revelation: and the sins into which believers, who disgrace their profession, are betrayed; for which Christianity cannot be to blame, as it would be most manifest injustice to visit upon a Revelation, the offences of unworthy members, of which their own sinfulness is the sole cause. But such is the mode of warfare of the light troops of the infidel host, who dare not attack directly the evidences, doctrines, and precepts of the Gospel; and yet from their numbers, activity, and malignity, have deeply injured the cause of religion, by insinuating doubts, and instilling suspicions into ill-informed and inexperienced minds.

If those who bear the Christian name and believe the Christian faith would unite against this legion of evil spirits, and employ their rank, influence, talents, and learning, in bringing them into subjection to Him, whose easy yoke they have thrown off, for the service of Satan, the cause of religion would be immensely benefited. Not only because many unbelievers would probably be converted, but because the work of proselytism would be checked: at present, from the culpable supineness and indifference of many Christians, even in private families, infidelity is sometimes heard, unblushingly, to avow its detestable principles; but if the ban of proscription was placed upon its creed, the ears of believers would not be shocked, and the principles of the inexperienced endangered by direct or indirect attacks upon the great truths of our most Holy Faith.

To effect a general co-operation of the great body of Christians, in the cause of religion, would be, necessarily, a work of immense difficulty and labour. Much, however, might be accomplished, if more of those, whom God has blessed with power and influence, set an example of labouring zealously to promote His glory and the advancement of His kingdom. How often, amongst the higher and middle classes of society, has the influence of a single individual, of talents and learning, but of still more eminent piety, been employed with the most beneficial effects. “A word spoken in due season, how good is it,” [178] has been fully proved, in the case of many, who, vibrating, as it were, in such perfect equipoise between good and evil, that a feather would almost suffice to incline the balance, have been led to “choose that good part, which shall not be taken away from them;” [179a] by having books recommended or supplied, by receiving friendly advice and encouragement, or by that most eloquent and attractive of the modes of conveying instruction—the winning grace and beauty of Christian example. If, therefore, even a few individuals or families, in any place, resolved that, by Divine grace, “as for me and my house, we will serve the Lord;” [179b] I will not be “unequally yoked with unbelievers;” [179c] as far as in me lieth, no one shall blaspheme the Holy Name by which I am called, nor malign the holy cause which in baptism I have sworn to defend; infidelity would be much put to shame and silence. And it is the duty of all sincere Christians to adopt this course, for they are bound to use every means in their power, to discourage infidelity; they must not admit it into the intimacy and confidence of domestic life; the sacrifice may sometime be painful, but it must be made; there may not be any compromise of Christian obligations, which forbid every unholy alliance: “for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth, with an infidel?” [179d] Believers must warn, exhort, entreat, and, if in their power, instruct the unbeliever; but, if in vain, then the divine command applies, “come out from among them, and be ye separate:” if both parties be sincere, the contrariety of habits, feelings, sentiments, and even of enjoyments, which exists between them, must render familiar intercourse little agreeable or profitable to the servant of God; who, if he be a weak or wavering disciple, may receive much injury, where he cannot benefit; and, if he be a firm and established disciple, when he finds his efforts to convince the gainsayer fruitless, however ready he may still continue to be to lend assistance, to admonish, and to observe all the courtesies of life; yet he cannot assign a place in his heart, or receive as a chosen and favoured associate, one who is not united with him in the sweet bonds of Christian fellowship: there exists a bar, for the present, insuperable, why such may not be addressed in the affectionate language of the Psalmist, “thou, my companion, my guide, and mine own familiar friend;” and that bar is, they cannot “take sweet counsel together, and walk in the house of God as friends.” [180]

To defeat, however, the devices and to frustrate the labours of the emissaries of infidelity amongst the labouring population of the country, religious associations should be formed: for an evil of such magnitude will never be remedied, until there are the more extensive and effective results of well concerted and combined operations, in the place of the desultory movements of partial or individual zeal. This it may be said is already done by societies, amongst which the venerable Society for Promoting Christian Knowledge has stood forward with the most praiseworthy zeal and activity to stem the tide of infidelity, which has been, during the last year, spreading poison and death. But increased efficiency would be given even to the labours of this valuable Society, by associations of the nature proposed; the object of which would be, not only the present remedy, but the prevention of evils so dangerous to the best interests of society. And how great might be the blessed effects, in checking the secret and open enemies of the Gospel, if its true friends stood forward, and united heart and hand with their appointed pastors—giving them all the aid of their rank and influence, and acting, under their superintendence and direction, in the discharge of duties, which may with propriety be delegated to laymen!

A writer, who has been already quoted at considerable length, to shew the deep devices, the bold effrontery, the unwearied zeal, and the alarming success of infidel teachers in the metropolis, asks the important question, “what is to be done in a state of things like this? Shall we look calmly on, and say, let them alone; the authors and propagators of the mischief are profligate and worthless men, whom nobody will trust; and, therefore, too contemptible to be noticed. Alas! we should only deceive ourselves, and be led to neglect others, by taking this flattering unction to our souls.—It is clear, therefore, that some active and present remedy must be brought to meet the evil; and there is none which presents itself so readily and so naturally, as that which may be derived from the arguments, and the testimony, and the advice of the true friends of Christianity, particularly of the ministers.” But the whole labour must not devolve upon the clergy: not from any wish to spare them, whose duty it is ever to be found in the van, in every attack upon the enemies of the Lord,—and ever to bear the brunt of the battle; but because the active co-operation of the laity is essential to the success of the undertaking. It has been the artful policy of the infidel teachers to endeavour to persuade their ignorant auditors that our holy religion is a system of priestcraft; in the preservation of which its ministers will always, necessarily, be actively engaged, because they are deeply interested. The deluded followers, therefore, of this satanic school, may look with more than a suspicious eye upon the anxious labours of their pastor to undeceive them; they may read in it a direct confirmation of what they have heard, and ascribe solely to self-interest what emanates from the pious zeal and sense of duty of him who “watches over them as one that is to give account.” But when they see associated with the minister, in the work of Christian charity and instruction, laymen, whom they know to have no inducement to support a system of fraud, and whom they may believe to be too honest and honourable to promote the cause of error, they are more likely to banish the suspicion of unworthy motives, which, in the present distempered state of their minds, opposes an insuperable bar to the reception of religious truth.

We have had in all our towns, and even in many large villages, boards of health formed to visit and enquire into the state of the poor; let similar religious boards be established under the direction of the parochial clergy, to promote their spiritual health. Numerous and great are the evils which have arisen from the population of many parishes having increased beyond the means of accommodation in the parish churches and almost beyond the personal visitation and superintendence of the parochial clergy. It has given rise to much almost compulsory secession from the Church, has weakened the influence of the Clergy, and has been productive of the still greater evils of immorality, irreligion, and impiety. Plans, therefore, have been drawn up and acted upon with the most happy effect in some places, for the formation of visiting societies. These have already received the sanction of two prelates, who preside over populous dioceses, the Bishops of London and Chester, who have both recommended them in their Charges to their Clergy. “The vastness of the field,” observes the Bishop of London, “which demands their exertions, and their own insufficiency to meet that demand according to the promptings of their conscience, and the impulse of a truly Christian charity, are matters which lie heavily upon the mind of many faithful zealous clergymen. In the discharge of those duties which, in a populous parish, far exceed the physical abilities of the strongest and most devoted minister, great assistance may be derived from parochial visiting associations, acting in subordination to the Clergy. By kind, yet not intrusive enquiry into the wants, both temporal and spiritual, of the poor; by well-timed aid, by encouragement, and counsel; by exhortations to the duty of reading the Scriptures, of public worship, of sanctifying the Lord’s Day, of regulating the behaviour of their children; by directing them, in cases of sickness, or of ignorance, or of troubled conscience, to their appointed pastor, such an association may work incalculable good, and become powerfully, though indirectly, instrumental in preaching the Gospel to the poor. But it is incumbent on me to caution the parochial Clergy against relinquishing the superintendence and direction of these auxiliary labourers; and against delegating to them their own peculiar functions and duties, as the commissioned interpreters of Scripture, as the Lord’s remembrancers for his people, and as the appointed guides of their devotion. There is a special promise of blessing annexed to ministerial service; and the sense of that specialty ought not to be effaced from the minds of our flocks, by the permitted intrusion of laymen, however pious and zealous, into that which belongs to our own peculiar office. If this be not attended to, you must expect that tares will spring up in the wheat, and that your visiting societies will become so many nurseries of schism.” [185]

The Bishop of Chester, after giving a striking description of the transforming power of Divine grace, thus continues—“And can these things be? ‘O Lord God thou knowest.’ Earnestness, disinterestedness, simplicity, godly sincerity, patience in teaching, watchfulness in seizing the favourable moment for counsel, are known to overcome even that which seems most hopeless; the effects of natural corruption, inflamed by evil example, and strengthened by habits of wilful disobedience.

“It will be asked, however, ‘Who is sufficient,’ physically ‘sufficient for these things? Certainly in our larger parishes it is not possible for the strength or activity of the Clergy alone to provide for such individual instruction. But, there is a resource at hand: when the population is moderate, nothing is wanting but resolution and contrivance; and in the case of a denser population, the bane and the antidote, the evil and the remedy are found together. The same population, which presses so heavily, affords also that variety of ranks and degree of superior education, that many fellow-workers may assist the minister, and diminish his labours. In this manner the Apostles were enabled to execute the manifold concerns which lay upon them.”—“They have left us an example. Let the minister of a populous district, using careful discrimination of character, select such as ‘are worthy,’ and of ‘good report,’ and assign them their several employments under his direction: they may lessen his own labour by visiting and examining the schools, by reading and praying with the infirm and aged, by consoling the fatherless and widows in their affliction, and pursuing the many nameless ways by which it is in the power of one Christian to benefit and relieve another. Such charity, even more than any other charity, is useful to the giver as well as to the receiver: it occupies minds, which, for want of engagement, might otherwise prey upon themselves: and it occupies them in a way which better fits them for eternity: in religion, as in worldly matters, we often learn our best lessons by teaching. What image more exemplifying the reality of pastoral care, what more truly Christian picture can be presented to our contemplation, than that of a minister uniting with himself the best disposed and the most competent portion of his parishioners, and superintending counsels, and directing plans which have God for their object, and the eternal welfare of his people for their end; seizing every opportunity of general and individual good, correcting mischiefs at their first rising, providing for the spiritual wants of every different age and class, and thus striving, as far as may be allowed, to ‘present every man perfect in Christ Jesus?’”—“Nor is this any visionary notion; pleasing in idea, but impracticable in reality. Numerous parishes, of different degrees of population, have been brought under such discipline with more or less success. And I feel convinced that whoever is anxious to promote the glory of God, to assist the most important interests of his fellow-creatures, to confirm the security of his country, or maintain the stability of his Church, can ensure none of those great objects more effectively than by means like these. Without them, in some of our crowded districts of dense and extended population, the Church is lost sight of, parochial distinctions are obliterated, and the reciprocal charities and duties of the pastor and the flock are forgotten by the people, because it is physically impossible that they should be satisfactorily discharged.”

The awful visitation which has fallen upon the country renders such societies at this time of increased value and importance. They are calculated powerfully to assist the labours of the Clergy in endeavouring to improve, to the religious advantage of their flocks, the apprehension which is so general. Seasons of alarm and affliction are often peculiarly favourable for the reception of Christian instruction: “the fear of the Lord is the beginning of wisdom;” and when men look around them and see or hear of death under its most terrible forms, and discover the insufficiency of human means to prevent or remedy the evil they dread, they may “fear Him which is able to destroy both soul and body in hell;” [188a] and thus be led to flee to Him who is able also to save them to the uttermost that come unto God by Him. [188b] Immense might be the benefit, which would, through the blessing of God on their labours, accrue to the cause of religion, if parochial visiting associations were established generally throughout the kingdom, under the direction of the Clergy. They might form channels through which the valuable tracts against vice and infidelity, which the Society for Promoting Christian Knowledge is now circulating, might be more widely distributed; through which short addresses, and strong appeals to the conscience, and earnest calls to repentance, in direct reference to the pestilence, might be brought home to every family. They might constitute a medium through which the parochial Clergy might communicate with every part of the most populous and extensive parishes regularly and frequently; through which they might diffuse much bounty, kindness, instruction, and exhortation to their poor and ignorant parishioners. It is impossible not to see at once that such associations might be so framed as to be productive of the most extensive and beneficial results to the Church and people of England; they are calculated to restore the influence of the Clergy, and extend their sphere of usefulness amongst their flocks. Notwithstanding all the arts of the enemies of our Establishment, the people of England always have loved, and still love their Church: wherever a contrary feeling subsists, it may be always traced to a local or temporary cause; but still it must be admitted, that the immense population of some parishes, under existing circumstances, is likely to produce estrangement from the appointed pastor; an evil, which the visiting societies are admirably adapted to remedy. Some may object to such associations as being likely to encroach upon the separate and peculiar duties of the ministerial character: such would be an evil of the most serious nature, for no one must presume to intrude himself uncalled upon the priest’s office: but, though it is true every good is capable of abuse, this is an abuse which may be always especially guarded against by the clergyman who selects and controls the visitors, receives their reports, and superintends their operations: whilst as a further security against the perversion of such associations to party or sectarian views, it might be made a standing rule, that no tract should be circulated in any parish, which had not received the sanction of the incumbent or his curate. To arrange the machinery and frame the laws of a general system of parochial visiting societies, must be a work of time; but experience has already proved that they may be so framed and conducted as to be productive of great and unmixed advantage. And never could such aid come more opportunely than at the present time: we have already seen the number, fierceness, and malignity of the enemies, who beleaguer our Zion, “and cry, down with her, down with her, even to the ground.” The assistance of the laity, who are faithfully attached and devoted to the cause of true religion, will, therefore, be invaluable, at such a time, in defeating the designs of those who seek to alienate the minds of the flock from their regular pastors, to corrupt their principles, and make them ready instruments for the execution of their deep and wicked schemes: nor will the co-operation of pious laymen, with the clergy, in using every means to bring the great bulk of the people to humble them selves before God, in the day of their visitation, be a less important service. The Christian minister resembles a beacon on a dangerous coast, which warns against sand-banks, sunken rocks, and precipitous shores: in fair weather, its single bright and steady light, which, shining through the darkness, guides in safety the passing vessels, is alone sufficient; but when the tempest rages, when fogs obscure its brightness, when some vessels, having struck on sunken rocks, are foundering; when others have grounded on sand-banks, and others are stranded amid—

“The impervious horrors of a lee-ward shore;”

then other, and most prompt assistance, is required; signal guns are to be fired, the life-boat launched, and the various life-preserving apparatus prepared. God has seen fit to cast our lot on troublesome times; the storms of passion howl around our Church, and her light cannot penetrate the mists of prejudice: the barks of thousands, therefore, committed to the stormy ocean of life,—

“Youth at the helm, and Pleasure at the prow,”

are in danger of striking on the sunken rocks of secret doubts, or of being wrecked on the exposed and rugged shore of dark despairing infidelity: gladly, therefore, will “God’s watchman,” who looks with alarm and distress from his watch-tower, on this scene of imminent danger, avail himself of the friendly hand which offers to aid him in affording rescue from the impending destruction. Oh! to the ministers of the Gospel,—who feel how much the value and responsibility of their sacred office is increased in times like the present; who are almost overwhelmed by a sense of what is required of them as “overseers over God’s heritage,” as “watchmen in Israel,” as “ministers of Christ, and stewards of the mysteries of God,”—assistance from pious, zealous, and discreet laymen, acting under their direction, must be peculiarly valuable and acceptable. Oh! only those who “have always in remembrance into how high a dignity and to how weighty an office and charge they have been called, to teach and to premonish, to feed and to provide for the Lord’s family; to seek for Christ’s sheep that are dispersed abroad, and for his children who are in the midst of this naughty world that they may be saved through Christ for ever,” [192] can fully estimate the value of any aid, however feeble, which comes to them at a time, when maligned and vilified, they find the difficulty of a due discharge of their sacred duties immensely increased by the impediments thrown in their way by the enemies of the Gospel.

Perhaps there never was a time which more than the present required zeal blended with discretion, firmness tempered with meekness, and faithfulness softened by charity, in the Christian minister: well does the admonition of our blessed Lord to his disciples apply to those whom, in this day, he has called to be pastors under Himself—“be ye wise as serpents and harmless as doves.” There are two other passages of Scripture which appear to present a striking view of an important duty of the clerical office in times like the present, and of the mode in which it is to be exercised: the command addressed to Isaiah, “Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgressions, and the house of Jacob their sins.” [193a] And the instructions given by St. Paul to Timothy, “The servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; if God, peradventure, will give them repentance to the acknowledgment of the truth.” [193b] It is the duty of Christian ministers to exhort and console each other in the difficult work they have to perform; “to put one another always in remembrance;” to “bear one another’s burdens;” to “admonish one another in the spirit of meekness and brotherly love.” How high is the dignity of the ministerial office! “Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.” [194a] “Now then we are ambassadors for Christ, as though God did beseech you by us, we pray you in Christ’s stead, be ye reconciled unto God.” [194b] How awful its responsibility! “Son of man, I have made thee a watchman unto the house of Israel; therefore, hear the word of my mouth, and give them warning from me: when I say unto the wicked, thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand.” [194c] “Take heed, therefore, unto yourselves, and to all the flock over which the Holy Ghost hath made you overseers, to feed the Church of God, which He hath purchased with his own blood.” [194d] How great the satisfaction, how sweet the joys of a successful ministry! “For what is our hope or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ, at his coming? For ye are our glory and joy.” [194e] “Therefore, brethren, we were comforted over you in all our affliction and distress by your faith: for now we live, if ye stand fast in the Lord: for what thanks can we render to God again for you, for all the joy, wherewith we joy for your sakes before our God?” [195a] “Therefore, my brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.” [195b] “Holding forth the word of life, that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.” [195c] And how rich its reward! “Let him know, that he which converteth the sinner from the error of his ways shall save a soul from death, and shall hide a multitude of sins.” [195d] “And they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars for ever and ever.” [195e] Many distinguished bishops and pastors, who have shone as bright lights in our church, have strongly recommended that every clergyman should have his appointed seasons in which he “communes with his own heart, and in his chamber, and is still;” meditates deeply upon his important, responsible, and sacred office; reads, studies, and prays over the ordination service; and diligently, strictly, and impartially examines into how far he has been, through Divine grace, enabled to keep his ordination vows—to perform his ordination obligations. Such a practice is of such manifest propriety and use, that doubtless it prevails extensively: and high indeed, is the standard of duty, and strict the requirements of service, which our Church imposes upon every minister: “See that you never cease your labour, your care, and diligence, until ye have done all that lieth in you to bring all such as are committed to your charge unto that agreement in the faith and knowledge of God, and to that ripeness and perfectness of age in Christ, that there be no place left for error in religion, or for viciousness of life.” [196a]

The prophet Isaiah thus prays to the Lord: “Yea, in the way of Thy judgments, O Lord, have we waited for Thee; the desire of our soul is to Thy name, and to the remembrance of Thee. With my soul have I desired Thee in the night; yea, with my spirit within me, will I seek Thee early; for when Thy judgments are in the earth, the inhabitants of the world will learn righteousness.” [196b] How “instant in season, and out of season,” must all the ministers of the Gospel be, that through the blessing of God, they may make the Divine visitation, which has fallen on the land, conducive to the religious improvement of their several flocks. The very fear of the consequences of intemperance, as being considered to predispose the system towards this dreadful disease, has, in many places, operated to the production of a great external reformation of the habits of life; let then the favourable moment be seized, and every means used, that the inner man may be converted to God. It is not sufficient, that the pestilence should be considered as a judgment, and thus made the occasion of private and public exhortation; the press should teem with tracts on this most important and engrossing subject; and there should be diffused throughout the country, under every form, and adapted to every rank in life, admonition and entreaty for all to improve to their soul’s health the spread of a pestilence, which so often destroys the body which it attacks. Every clergyman has his own sphere of influence within which, at least, his labours may be beneficially exercised; and if, by publishing, he benefits only those who are principally dependent on him for religious instruction, he should consider himself well repaid:—but who know how far they may be instruments in God’s hands for good to their fellow men? The Almighty often selects feeble agents to accomplish great results, that it may be seen, that “neither is he that planteth any thing, neither he that watereth: but God that giveth the increase.” [197] And oh! what a source of joy there is to the true believer in hoping he may be an humble instrument in God’s hands of “winning souls to Christ.” The excellent Doddridge, in the preface to his “Rise and Progress of Religion in the Soul,” says, he should consider his labour far more than amply compensated, if his work, through the Divine blessing, be made instrumental to the conversion of one sinner. What a field is now opened to the ministers of the Gospel, in which they may hope, through God’s grace and blessing, “to turn many to righteousness;” for in times of great national apprehension and danger the cause of true religion often advances and flourishes. And oh! how sweet in such seasons, how doubly blessed—blessed both to those who minister, and to those who are ministered unto—is the faithful and zealous discharge of the duties of their high and holy calling, who are commissioned to pour the balm of consolation on the wounded spirit, to bind up the broken-hearted, to sooth the terrors of affrighted conscience, and to lead the humble, and contrite, and heavy-laden, to the Saviour, that they may take His yoke upon them, and find rest unto their souls.

Archbishop Leighton, the bright ornament of Scottish Episcopacy, has forcibly stated the nature and obligations of the Christian ministry, in commenting upon that most instructive passage in the First general Epistle of St. Peter, “Feed the flock of God, which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being ensamples to the flock. And when the Chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” [199] “The duty enjoined,” writes the Archbishop, “is, Feed the flock of God. Every step of the way of our salvation hath on it the print of infinite majesty, wisdom, and goodness; and this among the rest, that men, sinful, weak men, are made subservient in that great work of bringing Christ and souls to meet; that by the foolishness of preaching (or what appears so to carnal wisdom), the chosen of God are called, and come unto Jesus, and are made wise unto salvation; and that the life which is conveyed to them by the word of life, in the hands of poor men, is by the same means preserved and advanced. And this is the standing work of the ministry, and this the thing here bound upon them that are employed in it, to feed the flock of God that is among them. Jesus Christ descended to purchase a Church, and ascended to provide and furnish it, to send down his Spirit: He ascended, and gave gifts, particularly for the work of the ministry, and the great use of them is, to feed the flock of God.”

“Not to say any more of this usual resemblance of a flock, importing the weakness and tenderness of the Church, the continual need she stands in of inspection, and guidance, and defence, and the tender care of the Chief Shepherd for these things; the phrase enforces the present duty of subordinate pastors; their care and diligence in feeding of that flock. The due rule of discipline not excluded, the main part of feeding is by doctrine, leading them into the wholesome and green pastures of saving truths, revealed in the Gospel, accommodating the way of teaching to their condition and capacity; to be, as much as may be, particularly acquainted with it, and suit diligently and prudently their doctrine to it; to feed the sheep, those more advanced; to feed the lambs, the younger and weaker; to have special care of the infirm; to learn of their Master the Great Shepherd, to bind up that which is broken, and strengthen that which is sick, [200a] those that are broken in spirit, that are exercised with temptations, and gently to lead those that are with young, [200b] in whom the inward work of grace is as in the conception, and they heavy and weak with the weight of it, and the many difficulties and doubtings, which are frequent companions and symptoms of that work. Oh! what dexterity and skilfulness, what diligence, and above all, what affection, and bowels of compassion, are needful for this task! Who is sufficient for these things? [200c] Who would not faint, and give over in it, were not our Lord the Chief Shepherd; were not all our sufficiency laid up in His rich fulness, and all our insufficiency covered in His gracious acceptance?” [201] Animated by a high sense of duty, and enlightened, strengthened, and guided by an abundant outpouring of Divine grace, may all the “pastors and teachers,” who have been ordained, “For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ;” “Preach the word, be instant in season and out of season; reprove, rebuke, exhort, with all long-suffering and doctrine;” “Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: that we henceforth be no more children tossed to and fro, and carried about with every wind of doctrine, by the sleight of men and cunning craftiness whereby they lie in wait to deceive: but speaking the truth in love, may grow up into Him in all things which is the Head, even Christ: from whom the whole body, fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love.” God grant that none of His servants may faint or grow weary under the increased weight of duty laid upon them by the circumstances of the times! May they all labour, and “pray without ceasing for the church and people of God,—remembering that the effectual fervent prayer of a righteous man availeth much!” When faithful to their great Master, they have high encouragements to excite, holy consolations to cheer, and heavenly aid to direct and bless their unremitting exertions in His service, whose weak and “unprofitable,” but still faithful and attached “servants” they are. Let not any such fear but that they will obtain a blessing on their labours, an answer to their prayers, from that gracious Being whose ministers they are, and the advancement of whose kingdom they seek. Never did the Lord fail his servants; His “exceeding great and precious promises” are all sure and steadfast, are all “yea and in him, Amen.” “For He hath said, I will never leave thee nor forsake thee; so that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me:” [202a] He hath said, “Lo, I am with you alway, even unto the end of the world, Amen.” [202b] May each individual pastor of the Church of Christ have grace to receive and act upon, as addressed to himself, the concluding admonition of St Paul to Timothy: “Watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry:” then “The Lord shall be unto thee an everlasting light, and thy God thy glory.” [202c] And when the time of his earthly stewardship is on the eve of completion,—the period of his allotted ministry about to expire, then he may hope that upon his last hours will be poured some portion of the joyful testimony of an approving conscience; some measure of that blessed assurance of confirmed faith, which cheered and supported the dying Hooker; “I plead not my righteousness, but the forgiveness of my unrighteousness through His merits who died to purchase pardon for penitent sinners. Let not mine, O Lord, but Thy will be done! God hath heard my daily petitions; for I am at peace with all men, and He is at peace with me. From such blessed assurance, I feel that inward joy which this world can neither give nor take from me. My conscience beareth me this witness; and this witness makes the thoughts of death joyful.” Then he may hope that the approach of the dark shadows of death will be illumined by some beams of that light from above, which, with the full blaze of triumphant faith, shed a holy flood of radiance and glory over the close of the ministry of the great Apostle of the Gentiles: “I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but to all those who love his appearing.” [204a]

Let the laity also be reminded of what they owe to God and society at this eventful time. There are various modes by which they can advance the cause of religion. The value of their services in co-operation with the Clergy in forming visiting societies, has been already stated. But as their situation and engagements in life preclude many from taking an active part in any work of Christian charity, it must be a high satisfaction to them who are humble disciples of that blessed Lord, “who went about doing good,” [204b] to have an opportunity of endeavouring at once to follow His example, and obey His commands, by means of public societies and institutions. The best interests of man would be much promoted, if the noble, and great, and affluent in the land, who fear God, would make a more decided demonstration of their sentiments; and give the full weight of their rank and influence, and contribute liberally, to the support of societies, the object of which is the advancement of true religion. In such times as the present, it is awful to witness the apathy, supineness, and indifference in the cause of the Lord, which prevail so extensively in the world, amongst those who profess themselves to be His servants. But disregard for the spiritual wants of others, at all times highly sinful, is doubly so now; and unwillingness, through fear of ridicule or misconstruction, to manifest a warm zeal for the honour of the Lord and a decided devotion to His cause—at all times a wretched weakness—must, when His enemies are active and powerful, be peculiarly offensive to Him, who has said, “Whosoever, therefore, shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the Son of Man be ashamed, when he cometh in the glory of his Father with the holy angels.” [205a] Let, therefore, all lukewarm professors of religion be addressed in the words of Joshua, “If it seem evil unto you to serve the Lord, choose this day whom ye will serve:” [205b] let them be warned in the words of the Saviour, “He that is not with me, is against me, and he that gathereth not with me, scattereth abroad.” [205c]

It is the high and peculiar distinction of our country, that we have not only charitable institutions for the prevention and cure of many of the physical evils, and for the relief and solace of many of the moral evils of life; but we have societies for the supply of the religious wants of our home population, of our colonies, and of the whole family of man, wherever British commerce, and, with it, British influence, extend. This is not the place to enter upon the subject of all these societies; their bare enumeration, with the most brief statement of their several objects, would fill many pages; perhaps, therefore, to particularize any, where all have merit, may be deemed unjust towards others; but every consistent member of the Church of England is bound strenuously to support, and every clergyman zealously to advocate, societies, whose professed object is the inculcation of doctrines which he firmly believes, the use of a ritual which he fondly loves, the observance of ordinances which he highly values and reverences. Of these it may be right to make some brief notice, not only because some of them have not received that encouragement and support to which their importance entitles them, but because they are peculiarly calculated to remedy the existence, and to prevent the recurrence, of many of the evils which at present endanger our civil and religious institutions. First in order stands the National Society for promoting the education of the poor in the principles of the Established Church. Then, ascending to a higher grade in society, we have an institution, King’s College and School, to supply the youth of the middle classes, in the metropolis, with a liberal education, founded on the basis of religious knowledge. This institution is only in its infancy, but if properly supported, it might extend its ramifications throughout the kingdom, diffusing every where the beneficial fruit of true religion, sound learning, and useful knowledge. It is much to be wished that similar colleges and schools, in connexion with King’s College, were established in all our great towns, in like manner as schools every where throughout the kingdom have sprung from that prolific parent, with which they are in union, the Central School in Baldwin’s Gardens. Our National Schools are well calculated early to train children in the path of godliness; to accustom them to habits of cleanliness, neatness, and order; to excite them to industry and application, to habituate them to proper restraint and discipline, to supply them with the knowledge suitable to their station in life; and, above all, to impress deeply the mind with the great truths of the Gospel, and to store it richly with passages of Scripture, which, once thoroughly learnt, are rarely forgotten, but may, in after life, prove in the hour of temptation a safeguard, and in seasons of sickness or of sorrow, a sweet and never-failing solace. If the minds of our manufacturing and agricultural population had been fortified with the principles which are now instilled in these schools, into the children of the poor, the success of the teachers of infidelity and sedition would have been far different from what it has unfortunately proved. The system of instruction adopted in King’s College is precisely the one which has been recommended as alone affording any security that education will be rendered conducive to the advancement of the best, the eternal interests of man. Every facility is afforded for the acquisition of knowledge, but the relative importance of its several departments is steadily kept in view, and the balance of studies is carefully adjusted, that, if possible, none may be pursued to the neglect of others, but all receiving their due degree of attention, religion and morals, literature and science, may occupy their proper place in the plan of education. This institution, through the Divine blessing, may be of great value in checking the progress of unsettled and unsound opinions amongst a class of men which is daily becoming more influential in society; whilst there will be also a better safeguard for the future, in the foundation of sound religious principles, which is designed to be laid; and which should ever be a primary object, for not only is the prevention easier than the cure, but the poison may spread where the antidote is never, or fruitlessly, applied. If we view then in connexion, our Infant, National, and Sunday Schools, in full operation; King’s College adapted to branch into similar institutions in our great towns; and our old-established Grammar Schools and Universities continuing to flourish; we shall see that these are calculated to form one vast chain, which, in its concatenation, would unite the great bulk of the population of the country with the established Church.

Nor is the attention of the Church confined to the education of the youth of her communion. She has a Society also to afford the poor adequate accommodation when attending religious worship, of which, in some places, the great proportion of them were long deprived, from the increase of population, and want of free seats, in the parish churches. Parliament, with proper liberality, has at different timed placed certain sums at the disposal of Commissioners; to assist in remedying this great evil, which has inflicted the severest injury on the moral and religious character of the lower classes in England. Much has, therefore, been done, but still more remains to be done; and though perhaps the least regarded, still the Society for building and enlarging churches is of great importance to the interests of religion, and therefore well deserving of the support of the friends of the Establishment. The valuable and venerable Society for Promoting Christian Knowledge completes the work of Christian charity and instruction, by accompanying, as it were, the poor man to his home, supplying, either gratuitously or at very reduced prices, the Holy Scriptures, the book of common prayer, and tracts and works designed to correct erroneous opinions and immoral habits, and to promote soundness of faith and holiness of life. Nor is this the utmost limit of the Society’s labours among our home population: parochial lending libraries have been also established by it; that in every parish where the desire of knowledge has been called forth by the national schools, works which combine amusement with instruction—works which inform the head and improve the heart—may be accessible, free of all cost to the poor man, in his hour of leisure. It is thus these two most valuable Societies, acting in co-operation, aid in the due and effective discharge of their important duties the parochial clergy, who are thereby enabled to diffuse amongst the indigent and ignorant of their several parishes—to a degree far beyond what the exertions of individuals, however pious and wealthy, are likely to effect—the blessings of Christian education and Christian knowledge. Great are the claims, therefore, of these societies upon the members of the Church of England, for their support, that all of her communion may be educated, nourished, and preserved in those principles of saving faith and holy obedience, which, drawn directly from Scripture, are summed up in the articles, embodied in the liturgy, and explained in the homilies of our pure and reformed branch of the church of Christ.

The Society for Promoting Christian Knowledge extends her operations beyond our home population: in co-operation with the Society for the Propagation of the Gospel in Foreign Parts, it has laboured most diligently and with very encouraging success, in the wide and waste field of our numerous colonies. Missionaries, catechists, and schoolmasters, are sent into every land where we have possessions; and congregations have been formed and churches built where the glad tidings of the Gospel had never before been heard. But, however cheering what has been done and is doing for the spread of Christianity may be, the painful confession must be made that this country has never yet, in any adequate degree, discharged the religious obligations she owes her colonies. [211] The sceptre of Great Britain rules over one hundred millions who are said to be ignorant of the Gospel. Great and splendid have been the instances of individual liberality, but as a nation we have not made those strenuous exertions, those sacrifices which duty requires: we have been unmindful of the heavy debt of gratitude and service which we owe to the Ruler of nations. Why are we to suppose that Divine Providence has bestowed upon us such a vast colonial empire? Not to swell the pomp and increase the power and wealth of a little island, which has been proudly styled,

“The Island, Empress of the Sea:”

but that we may be instruments in the hands of the Great and Gracious Lord of the whole human race in benefiting mankind. And how can we best accomplish this great end? A Christian nation should make it an object of paramount importance to diffuse the light of that Gospel, in which it has itself for ages rejoiced as the best gift, the holiest privilege, it enjoys at the hands of God. Has then this Christian nation so acted? Alas! there is one circumstance, which painfully occupies at this moment the attention of the friends of Christianity, here and in India, which may suffice to answer in the negative. Bishop after bishop has been allowed to go forth, with the spirit of a martyr, and to meet a martyr’s death in India, where the diocese is admitted by all to be so extensive, that the strongest constitution must, from the effects of the climate, sink under even an imperfect discharge of the overwhelming load of duty. And yet repeated applications for the appointment of bishops to the several presidencies, by which the cause of religion amongst the Christian, and the spread of the Gospel amongst the Heathen population, would be very greatly advanced, have been up to this time refused, it is much to be feared, from an unwillingness to incur the expense of further episcopal appointments. May Bishop Turner be the last, who, humanly speaking, is to be thus sacrificed! For it would inflict a heavy load of sin upon a Christian people to be not only lavish of life, of talents, and of piety, but to prefer to the cause of God, who has so abundantly blessed us, an economy, which, however wise and proper when rightly practised, becomes miserable and wicked when allowed to operate to the hinderance of the Gospel. An appeal is never made in vain to the good feelings of the people of England, and the present is an occasion, on which all who value not merely the cause of religion, but of humanity, should make a declaration of their opinions; and come forward liberally to the support of Societies whose object is so important and praiseworthy, and whose means are so inadequate to several claims upon them. The reports of the Societies for Promoting Christian Knowledge, and for the Propagation of the Gospel in Foreign Parts, for the year 1831, cannot be too strongly recommended to the attention of the public. The comparatively small support which the latter receives from annual subscription must be mainly ascribed to the nature and extent of its labours being so little known; for it is not the character of the English people to allow a valuable Society to languish from want of funds. And yet, during the past year, the Society for the Propagation of the Gospel in Foreign Parts must have suspended in some places the great work it is carrying on, if it had not allowed its expenditure to exceed greatly its receipts. Such is the sad truth we learn from the report now before the public, which pleads the cause of Christianity in distant lands, so powerfully, and yet so meekly, that it cannot fail to awaken sympathy in every religious breast, and call forth assistance from every liberal hand. “According to its power, yea, and beyond its power,” it has opened the hand of Christian bounty in answer to the numerous and pressing calls that have been made upon it: and the consequence has been that the means of meeting such calls have become every year more insufficient. Even on the supposition (a supposition, however, which benevolence will not allow to be entertained for a moment), that all new applications for its assistance are to be disregarded, the Society will require an addition of at least 10,000l. to its yearly income for the fulfilment of engagements into which it has entered. Its deficiencies for many years have been supplied by large reductions of its capital. The single fact that it has been compelled to sell nearly 70,000l. stock must fill its friends with serious uneasiness. For unless its funds are very largely increased, it is manifest that they must soon be exhausted. But, surely, so sad a result can never be allowed! There is too much benevolence in the Christian public of this favoured nation, to permit the abandonment of so great a work as that by which the light of the Gospel, in its purity, is communicated to the benighted nations of the East. Who among us will be wanting, in most earnest efforts, to save our brethren in the colonies from so sad an injury as the loss of that religious instruction, and those means of grace which are to be regarded as their birthright? Who will allow the many excellent men who have left their native country as missionaries, with the purest zeal, and the most earnest desire to promote the spiritual welfare of their fellow-creatures, through incessant toil in distant lands, to be deprived of the moderate but necessary support, that has hitherto been afforded by this Society? Who will allow the no less valuable persons, who have been diligently trained in the colonies, almost from their cradles, to carry forward the same Christian designs, as missionaries, and catechists, and school-masters, to be now cast upon the world, and exposed to all the miseries of want?