ments for national civilisation, instruction, subordination and peace. The rulers of this world require such instrumentality; because their subjects are men, intelligent, responsible, immortal creatures, who cannot be properly managed in time (possessing and not abusing liberty) unless they are under instruction for eternity. And the ministers of the christian church rejoiced in being so employed, because they were thereby enabled to enlarge the sphere of their gracious labours, carrying the name and truth of their heavenly Master into every nook and corner of their earthly master's dominions.

It is as means toward the attainment of that end, as scaffolding towards the erection of that building, and not for their own sakes, that we supremely value our own nationally established opportunities.

Here I must endeavour, once more, to exhibit the right adaptation of our means, by contrast, not with the desultory efforts of those who can scarcely be said to have a system at all; but with the deliberate system of those whose aim is to monopolise the instrumentality of Christendom.

If the end aimed at in an ecclesiastical establishment be temporal: if spiritual and eternal things be introduced only hypocritically, in order to make the achings of human conscience subserve the interests of human policy: if the grand design of that policy be to stifle freedom of inquiry and thought and speech, as far as the inherent and indomitable principles of our common nature will permit, and

so effectually to subjugate the kingdoms of the world to the hierarchy of the church: it would be difficult to conceive a system of means more skilfully contrived than the papal system. Its end is supremacy on earth. Its means are the actual rewards and punishments of time, with an arrogated dominion over, and arbitrary disposal of the rewards and punishments of eternity-the latter made to lend their hopes and terrors by anticipation, to give effect to the former. A boasted power to alter the condition of the dead, is wielded as an engine of tyranny over the conscience and natural affections of the living; so that, rejection of the arrogant pretension, that is, infidelity in the system, is the only escape from mental degradation, pecuniary mulets, compulsory service, and all the other features of personal and national slavery.

If, on the contrary, the end aimed at in an ecclesiastical establishment be spiritual and eternal; if temporal arrangements be introduced honestly, not for their own sake, whether of power or profit in this world, but as passing instruments for the attainment of everlasting benefits; the extension of the instrumentality still keeping in view not its own aggrandisement, but the more universal and effectual diffusion on its framework of the blessings of true religion, promoting peace, qualifying for liberty, and leading to eternal life; it will be found difficult to imagine, even in theory, a system of means more admirably adapted to such lofty purposes, than the system laid down (would it were consistently

followed up, and actually practised even to the extent of her ability,) by our own national church establishment.

In this contrast, there is no real ground for supposing, that even as regards temporal good order, the balance inclines to the side of the papal system. But there is danger here. Tossed and wearied on the ebb and flow of free interminable discussion, the statesman, as well as the theologian, is tempted, in the very listlessness of lassitude, to seek peace even at the risk of liberty. Amidst the storms of popular collision, he discovers no haven for national rest, no course to steer of positive decided policy, with reasonable hope of uniting a sufficient number of the discordant elements to ensure success; beaten down and disheartened, the danger is, lest, in despair of safe intelligent freedom, he fall back, as a choice of evils, into the bosom of despotism; lest, unable any longer to endure the ceaseless energy of free inquiry, and justifying himself by the magnified apprehension that it can lead to nothing but infidelity, he sink down to hide and rest under the mantle of arrogated infallibility.

But never did man fall a victim to a more egregious delusion than this. For, independent of the present sacrifice of liberty, and the impossibility of reposing real tranquillising confidence in his new masters; the temporal good order attained by the papal system is such as can never be depended upon, for stability or continuance. It can scarcely be dignified with the title of intelligence. It ap

proaches as near to unquestioning and irresponsible mechanism, as it is possible to degrade the human mind. Its boasted power is a mixture of ignorance and terror. It is liable to explosion at any moment. A bold spirit, bursting from the surrounding shackles, ardent in the pursuit of freedom, sincere in the ennobling enthusiasm, unchecked by any self-reproaching consciousness of faction, and giving daring utterance to what thousands have been thinking, or half thinking, in dogged hopeless sullenness; shakes the whole fabric, scatters what seemed to be the foundations of social order like chaff from a summer threshing floor, and proclaims the utter and essential incompatibility between mind and coercion; between truth (which is but another name for liberty here and hereafter) and the interested inventions and designing tyrannies of priestcraft.

Whereas, on the other side, the measure of order and peace attained under our national system, has nothing to fear from the progress of intelligence. It is not based upon suppression or concealment. Its strenuous aim, when legitimately administered, is universal instruction, in order that truth may become so practically powerful, as to render every species of force entirely superfluous. The boldest inquirer cannot damage it, because it cordially and fearlessly invites every man to inquire boldly, to examine thoroughly, to judge as a reasonable, responsible, immortal creature, to prove all things, and hold fast only that which is good.

But, more particularly. The practical details of ecclesiastical instrumentality must be divided into two classes.

First, Those which are revealed in the letter of them, being expressly and by name enjoined in the word of God. And,

Secondly, Those which are implied in the general directions of Scripture, but the particulars of which are left to the judgment and discretion of christian men, to be filled up in accordance with scriptural principles.

I. It might have been hoped that, at least on those points which are matter of express and literal commandment by God himself, no controversy would ever have arisen. But the fact has been lamentably otherwise.

(1.) It is difficult to imagine anything more express and plain than the divine commandment is with respect to reading of the holy Scriptures by old and young; and yet on this point, simple and unexceptionable as it seems, the most disastrous differences have arisen. The papal system has imposed checks and restrictions and conditions upon the free use of the Scriptures by the people, which, without committing her in so many words, to an absolute prohibition; have nevertheless amounted in practice to a general neglect of the Bible. Our national church is here scriptural to the letter. She enjoins upon all the diligent study of the Bible. Simple as this is, and happily now so familiar to us all, it should not be overlooked as a fundamental