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much more grave one, viz., that it sanctioned ANY religion differing from the Established Church; not merely, as has been stated already, any sect or denomination of Protestant Dissenters, but any religion, Judaism, or even Socialism itself, (for anything that appeared to the contrary,) and therefore, of course, Socinianism, or Popery. This, indeed, was the primary object of the clause, the public sanction of the Roman Catholic system, which we had resisted to the death for 300 years, and which we were called upon as clergymen to swear was "damnable idolatry." He had understood, in fact, that the obnoxious clause originated with the Roman Catholic Institute, who, amidst too many other instances of that very natural zeal for the propagation of their own erroneous views, had unhappily succeeded in forcing upon the Legislature this monstrous and inconsistent proposition, and one which stultified all that had ever been said to justify and to eulogise the glorious Reformation. But it might be said, it was a hard thing that a man should be first incarcerated, and then refused the ministrations of religion according to his own views. There was, at all events, some plausibility in such an objection, and, whether valid or not, it did not apply in the first instance, because, by Act of Parliament, such cases (and they were very rare) were already provided for. Under certain circumstances, the law authorized the visitation of any prisoner by any human being by whom he might desire to be visited. This, however, was a very different thing from imposing, in addition to the regular chaplain, a SALARIED teacher of ANY religion, no matter how erroneous, in any prison which could muster fifty inmates professing such religion. Toleration was one thing (and he would put no bounds to it), but a national sanction of any and every system of religion, by supporting it at the public expense, was another thing, and this he considered a national sin, and calculated to bring down national judgments. Besides all these plain and palpable objections, there would arise many indirect evils, and one especially, viz., that wherever you had a Popish chaplain, would he, or ought he, according to his views, to confine his labours to the walls of a prison?-certainly not. His presence, and the new authority with which he was invested, would form a nucleus around which to gather, in any place in which he might be located, a Roman Catholic congregation, made up, in all probability, of those who are now lax and half-hearted Protestants. (Hear, hear.) But why was such a measure proposed? Was there anything defective in the present mode of instructing the unhappy, and ignorant, and usually depraved inmates of our gaols? Did they ever complain of that system, or call for a change? On the contrary, was it not the experience of all acquainted with such subjects, that even opposing sects were well content to meet in the same sanctuary, offer the same prayers, and listen to the same instructions, which instructions, be it observed, were amongst the plainest, and simplest, and least controversial, that probably issued from any pulpits in the land. The great object, as respected such persons, at all events, was not to perplex their minds with decrees of councils, or the disputes of theologians, but to preach the Gospel of Christ, to speak the truth in love, and thus to turn them from darkness to light, and from the power of Satan unto God. He need not dwell on the fearful consequences that might reasonably be expected to ensue, and that at no distant period, from the adoption of the principle proposed; but he would simply ask, after sanctioning such a project with regard to prisons, on what imaginable plea could you refuse its application to the case of workhouses? and having proceeded thus far, the transition to the case even of parishes would be no difficult task, but might surely be anticipated as a likely concession to the growing liberality of the age. (Hear.) He trusted, however, that the clause would be expunged. He had the satisfaction of knowing that the country was now alive to the subject, which, though it might not be as large a one in its aspect as some others of the same kind that were engrossing the public mind, was, in point of principle, fraught with more evils than any which had yet called for the attention and reprobation of the country. Petitions were already addressed to both Houses of the Legislature; others were in a

course of signature; and he trusted, before it was too late, a voice would be raised in all parts of the country against the proposed enactment, such as would fully justify and encourage its immediate rejection by the Imperial Legislature. (Hear, hear.)

The following petition lies for signature at Exeter Hall, and the immediate adoption of similar petitions is earnestly recommended to the friends of Protestantism throughout the country:

"To the Honourable the Commons of Great Britain and Ireland in Parliament

assembled.

"The humble petition of the undersigned, members and friends of the Protestant Association,

"Humbly sheweth,

"That your petitioners have learned with deep regret, that a Bill now before your Honourable House for the better ordering of prisons, contains a clause which authorizes, under certain circumstances, the appointment to English jails of other religious teachers than those belonging to the Church established in these realms.

"That your petitioners believe that such a clause is calculated materially to increase the confidence, and to serve the purposes of the Popish faction, by whose encroachments and power the nation is now distracted and endangered.

"That your petitioners also consider the principle involved in such a measure to be fraught with evils; as sanctioning hostility to the Established Church; and as opposed to the uniform practice of the Constitution.

"Your petitioners, therefore, humbly pray your Honourable House to withhold your sanction from the clause in question.

"And your petitioners will ever pray."

AND

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M DCCC XXXIX.

No. XXI.

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DIVINE PROVIDENCE :

A. SERMON,

PREACHED IN

ST. PAUL'S CATHEDRAL, ON MONDAY, OCTOBER 8, 1838, THE FIRST DAY OF

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PUBLISHED FOR THE PROTESTANT ASSOCIATION,

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SERMON.

"Ye are the salt of the earth.”—MATT. v. 13.

"RIGHTEOUSNESS exalteth a nation." There is no country of the modern world in which the truth of this high promise has been more emphatically proved than in England. And there is no country, which has stronger reason to found her hopes of a vigorous and permanent prosperity upon the increased vigour of her religion.

In presenting this great truth to you, my brethren, the laborious and learned pastors of the Church, it is possible that I may tell you little which has not already occurred to your own minds. But I am not aware that the argument has been used before; and I feel that none can be superfluous, especially in our time, which demonstrates that the Church of England, in being made the depository of Protestantism, is made the depository of A DIRECT GIFT God.

FROM

In proving the Reformation to be thus the act of an immediate Providence, I do not limit myself to its doctrines. Its purpose was, not to give a third revelation, but to restore a previous one; to renovate fallen Christianity. The argument is,-that Judæism and Christianity having been confessedly given to the world by the Divine will: the Reformation, given to the world under circumstances closely similar, is, like them, to be regarded as the express work of Heaven. On so extensive and engrossing a subject I must, for the present, content myself with a mere outline.

A most remarkable characteristic of the three interpositions is-that each was alike preceded by a peculiar and appropriate discipline of the national mind.

First, to take the instance of Judæism.-The removal of the family of Jacob into Egypt had been evidently a providential provision for their security, until the time was come for their possession of the Promised Land. In Palestine, their early feebleness must have been trampled on by its warlike and ferocious tribes. In Egypt they were sheltered by the most social and civilized of all nations, already reconciled to them by the inspired wisdom of Joseph, and the gratitude of a

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