even in opposition to state patronage-to the increase of the voluntary churches in Great Britain and to the unexampled progress of religion in the United States of America.

Dr. Chalmers of Edinburgh, and Mr. S. C. Wilks, Editor of the Christian Observer, are esteemed the ablest writers in defence of Ecclesiastical Establishments: and, on the other side, Dr. Wardlaw of Glasgow, Mr. Ballantine, in his "Esta blished and Dissenting Churches compared," and especially Thorn's "Union of Church and State Anti-scriptural and Indefensible."

VII. VOLUNTARY CHURCHES CONTROVERSY.

Compulsory Christianity, is declared by the Dissenters to involve a contradiction; and the compulsory support of Christianity, they regard as anti-scriptural and pernicious: hence they trace all the evils existing in the Established Church of the United Kingdom. Dissenters say to the Government, Let us alone, and let religion alone, and Christianity will regenerate the world under the blessing of God and the Spirit of Christ." Legal enactments to compel the whole community to contribute to the support of a privileged hierarchy, they say, are most pernicious to religion

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as their operation engenders haughtiness in the priesthood -creates suspicion in the irreligious-strengthens generally the avaricious propensity in the human heart — creates popular prejudice against the only scriptural mode of supporting Christianity and impedes the generous disposition of the pious, abridging their means of promoting the kingdom of Christ.

Ecclesiastical dignitaries, and those who are interested in "church property," would naturally be opposed to the voluntary principle;" still its operations in the Church of England and in the Church of Scotland, since the failure in obtaining additional parliamentary grants for the building and endowing of churches, prove its power, and give zeal to those engaged in the controversy. The rapid increase of poplation is forcing this question on the attention of the British Government, and exciting all Europe.

CHAPTER IX.

BRITISH EVANGELICAL SOCIETIES.

Messiah the Saviour of all nations-His Commission to the Apostles-Christianity essentially Missionary-Principal Societies-American Indian-New England Piety -General-New England Propagating-Bible and School-Christian Knowledge -Gospel Propagation-Highlands of Scotland-Moravian-Religious BookNaval and Military Bible - Wesleyan-Sunday School-Baptist-London-Scottish-Village Itinerancy-London Itinerant-Baptist Home-Religious Tract -Church--Sunday School Union-British and Foreign Bible-British and Foreign School-Hibernian-Jews-Prayer Book and Homily-Irish Evangelical-Baptist Irish-Dublin Irish-European-British and Foreign Sailors-Home-London Irish-Newfoundland Schools-Ladies Hibernian-Christian Instruction-Reformation-Trinitarian Bible-City Mission-Colonial-Reflections.

Messiah was promised to Adam, to Abraham, and to the people of Israel, as the Saviour in whom all the families of the earth should be blessed. He was foretold as the Desire of ALL NATIONS; and Christianity is adapted to be the religion of all mankind. In conformity with ancient predictions, therefore, our Divine Lord commanded his apostles—“ Go into all the world, and preach the gospel to every creature." Endowed with extraordinary gifts of the Holy Spirit, they prosecuted their benevolent mission, and published to all people the glad tidings of salvation by the Mediator.

Christians in all ages, partaking of the same Spirit, while possessing the Scriptures, have been excited to the work of evangelical missions, as the Gospel is essentially missionary in its principles, prompting believers to seek the conversion of sinners to God.

British Protestantism has been remarkably distinguished for its missionary zeal and activity; and various notices have already been given of the noble efforts which have been made for the evangelization of the world: but an enumeration of the principal societies will here be necessary, to illustrate the ecclesiastical history of Britain.

1. (1646) American Indian Missionary Society. This first British Institution for the evangelization of the Heathen, was established in Massachusetts, by the Congregationalists who emigrated from this country to New England: their successes

were famous, especially through the translation of the Scriptures, by John Eliot, the "APOSTLE OF THE INDIANS."

II. (1649) Society for the promotion of Piety and Learning in New England. This was established by an Act of the Long Parliament, promoted by Dr. Calamy, Mr. Whitaker, and others, to aid in supporting Eliot and his colleagues among the Indians.

III. (1656) General Missionary Society. Oliver Cromwell projected this grand institution: it was to have four chief secretaries, and to embrace Europe and the whole world. Chelsea College was designed for the Mission House; but though the Society afforded some aid to the Missionaries in America, the plan was frustrated in 1658, by the death of Cromwell.

IV. (1663) Society for Propagating the Gospel in New England and America. This was a renovation of the institution formed in 1649, whose charter became void by the Restoration. Mr. Baxter, Mr. H. Ackworth, and the Hon. R. Boyle, were the chief actors in this good work; and many Missionaries were aided by it, among the American Indians.

V. (1670) Bible and School Society. Dr. T. Gouge, a nonconformist minister of London, originated this institution, and was its chief agent: his schools in Wales, and his distribution of religious books, and of the Bible in Welch, were blessings to many; and his devoted labours were extolled in his funeral sermon by Archbishop Tillotson.

These several Societies have been superseded by our more favoured institutions; still they are worthy of notice, as they may be regarded as having been like seed sown to bring forth fruit, which is ripening in our days in the universal diffusion of Christianity.

VI. (1698) Society for Promoting Christian Knowledge. This was formed after the example set by the Dissenters, as remarked by Bishop Burnet. For many years it seemed almost extinct; but it has been roused to activity by the extraordinary operations of the Bible Society and the Tract Society, and in February 1834, a sum not exceeding 4,000l." was voted, to arrange for the translation and circulation of the Scriptures in foreign languages." High churchmen govern

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this society, patronized by all the prelates; its "sectarian and slanderous" publications have already been referred to, against which, and others as inculcating "pernicious doctrines," the evangelical party are still carrying on a determined contest. Its "Committee of General Literature and Education" have published the "Saturday Magazine," and various useful works. Its receipts for sales and subscriptions in 1836-7 were 78,0787. 19s. 1d.

VII. (1701) Society for Propagating the Gospel in Foreign Parts. This institution arose out of the last mentioned; and its charter, by William III, bears date June 16, 1701. Its ordinary receipts for 1836-7, were 16,3071. 15s. 4d., increased this year to 78,120l. 9s. 7d., by extraordinary sums, including 34,8501. 16s. 4d. “ Collections under King's Letter of 1835," and 8,8237. 88. 9d. " Compensation Money for Slaves!" This society reports grants to 131 missionaries, who serve as the colonial chaplains, or curates; its affairs are directed by high churchmen; and its retaining slaves on the Codrington estates," for whose emancipation payment has been received, has for many years excited the indignant protest of the evangelical clergy.

VIII. (1709) Society for Promoting Christianity in the Highlands and Islands of Scotland Queen Anne sanctioned this society, and great good arose from it; but being in connection with the established church, its operations declined until within the last few years, in which it has been provoked to good works by the Dissenters.

IX. (1732) Moravian Missionary Society. This commenced with several of the brethren devoting themselves to the service of the Negro slaves in the West Indies. They have laboured in those islands, in Greenland, South Africa, and other places, with great success : its receipts in 1836 were

12,9611. 19s. 10d.

X. (1750) Book Society for Promoting Religious Knowledge among the Poor. This was founded by dissenters in London, who were soon joined by pious churchmen, to circulate Bibles and the best religious books at the lowest possible prices. Impediments to its prosperity have arisen, partly through its funded property, about 5,000l., so that its valued and needed

operations are extremely limited; its sales and subscriptions not amounting to 2,000l. per annum.

XI. (1780) Naval and Military Bible Society. This contemplates supplying the Army and the Navy, and recently the merchant seamen, and all descriptions of watermen: its receipts in 1836-7 were 3,0097. 15s. Ed.

XII. (1784) Wesleyan Missionary Society. Wesley and Whitefield commenced their public ministry as chaplains for the new colony of Georgia. Wesley returned from America, and devoted his life as a kind of "Home Missionary,” while Whitefield spent his life as a general missionary, and closed his ministry in a foreign country. Wesley continued his attentions to America, and in 1784 he appointed Dr. Coke and others to that field of labour. They sailed in 1787, for Nova Scotia, but were driven to Antigua; and thus began their missions to the West Indies. Dr. Coke continued his labours, as director of the missionary operations, and died in 1814, on a mission to Ceylon. The Wesleyan Missionary Society was organized in 1817, since which it has greatly increased, embracing not only the heathen, but British colonies, the nations of Europe, and even Ireland: it reports for 1836-7, about 180 stations, missionaries about 300, salaried catechists about 200, and members about 62,000: the receipts, including 5,000l. Government grants, 75,526l. 17s. 6d.

XIII. (1785) Sunday School Society. This was founded by W. Fox, a deacon of a Baptist church in London: it supplies grants of Bibles and other requisites to poor schools; expending thus, about 950l. per annum.

XIV. (1792) Baptist Missionary Society. This was the earliest of the societies that contemplated the conversion of the heathen world. Dr. Carey was its originator, and its most devoted and succesful labourer, whose Oriental learning far surpassed that of every professor in the most famous universities. Dr. Carey and his learned colleagues, Dr. Marshman, Mr. Ward, and others, have translated the whole or parts of the Holy Scriptures, into the Bengalee, Chinese, and other languages and dialects to the number of forty, which they have printed at their great establishment at Serampore. Its various missions, especially those in the East and West Indies