which the State gave the Church of England more than a million of money for the purpose, 500 churches were built; in the last twenty years it received from the State only half that sum, and yet erected four times as many churches! It is computed that the comparative amounts contributed during half a century, for providing religious accommodation by Government aid and by free-will offerings respectively, are: by Government, £1,663,429; by Voluntaryism, £22,423,571. The aggregate result of the Census is, that, taking the attendance on the Census Sunday as a test, the Establishment, while it has rather more worshippers than are found among the Dissenting bodies, has but a little more than one-third of the entire number of those who are able to attend religious services at one time; and taking the entire population (nearly eighteen millions), the number of its worshippers amounts to but little more than one-fifth. "If," said Archdeacon Paley, writing in defence of Establishments, "Dissenters from the Establishment become a majority of the people, the Establishment ought to be altered or qualified." That contingency has now occurred. A CATECHISM ON CHURCH RATES. Question. What is a Church-rate? Answer. It is a rate passed at an assembled vestry, on householders, according to their property or rental, for keeping in repair a parish building, called a Church, and for other purposes. Q. You say a building called a Church; is it not so in reality? A. No; the Church of Christ is the body of his believing and obedihe died (Acts xx. 28); and the 19th ent followers (Eph. i. 2, 3), for whom Article of the Church of England declares, that "the visible Church of Christ is a congregation of faithful men," &c. Q. For what other purposes are Church-rates levied ? A. Various; but particularly the and for the bread and wine used in washing of the clergyman's surplice, the sacrament of the Lord's Supper. Q. What is there remarkable in these things? of A. The surplice is a 66 rag Rome," and a badge of ecclesiastical servitude, which might easily be kept clean by other and more hothat substantial farmers, the wealthy nourable means; and it is wonderful and gentry, should take the sacrament at the parish expense. Q. In what manner are the Churchrates collected? A. By, the staff of the constable, the hammer of the auctioneer, and the soldier's sword and bayonet, perployed by persons in office, saying, mitted by Government, and em"It is the law, and it must be obeyed." Q. Do all Churchmen approve of Church-rates? A. No; many Christian, liberal, and noble-minded Churchmen are ashamed of them, and would largely occasioned by their total abolition. contribute to supply any deficiency Q. What do the Dissenters say of Church-rates? A. They say all contribution for the support and extension of religion should be voluntary; that coercion is unscriptural, and the cause of truth does not need nor can consistently employ it. They plead that as the Episcopal sect is the most numerous and wealthy in the land, they are well able and should be willing to bear their own expenses, without thrusting their hand into their neighbour's pocket for the purpose; and they maintain it is unreasonable and unrighteous to force them to support a system from which they conscientiously dissent, and that in addition to their own numerous, heavy, yet voluntary expenses. Q. What, then, is the present course to be adopted in reference to Church-rates? A. Information on the subject should be widely extended; enlightened Christian persons should consistently and faithfully witness for God and his truth in this matter; and all classes should unite strenuously and without delay, in petitioning Parliament to wipe away, at once and for ever, from the Statutebook, the foul stain of Church-rates. Thus saith the Lord: "I hate robbery for burnt-offering," Isa. lxi. 8. "Therefore, all things whatsoever ye would that men should do unto you, do ye even so to them; for this is the law and the prophets," Matt. vii. 12. "Render unto Cæsar the things that are Cæsar's, and unto God the things that are God's," Matt. xxii. 21. Biography. MR. JOSEPH DICKENSON. THE subject of this memorial was the highly-respected master of the Langport Union Workhouse. He was born in the town of Minchinhampton, Gloucestershire, October 29th, 1803, and departed this life on the 29th of March, 1854. Being the son of a praying parent, and brought up strictly under the means of grace, his conduct was governed by a very tender conscience, even from a boy; consequently, he did not run into those lengths of vice which have so frequently drowned others in perdition. But that change in his character which is the mark of the new birth did not take place until about ten years ago, at Ilminster, Somerset; and it appears not to have been the effect of a sudden impulse of the Holy Spirit, as displayed in some cases of conversion, but the result of his gradual and transforming influence upon the heart and conscience. From the time he first made an open profession of faith in the Lord Jesus, his Christian experience never partook of very high flights, nor of very low sinkings; his general state of mind was that of a child-like dependence and confidence in the mercy, grace, and care of his heavenly Father, which was daily cultivated by habitual prayer and supplication. And although not a very great religious talker, the tenor of his conduct was that of a consistent professor of religion. While at Ilminster, Mr. Dickenson became a pupil of Mr. Waite, in Congregational Psalmody, and under his distinguished instructions made considerable proficiency in musical taste and skill. His voice will be greatly missed from "the service of song in the house of the Lord." Five years ago he was introduced to the Poor-law authorities of the Langport Union, with testimonials and recommendations of the highest order, although an avowed Dissenter; and from that time he held the difficult, important, and responsible position of master, to the full satisfaction of all parties concerned, excepting one or two refractory and ungovernable individuals. “Heruled with kindness. His place is not likely to be so well filled again; for it is seldom such men can be got for such offices." This is the expressed opinion of those who have the best means of knowing. On the first Sabbath of the present year Mr. D. appeared in his accustomed place of worship, the Langport Independent Chapel, and united at the table of the Lord. It was for the last time; for disease, which had already made inroads upon his constitution, greatly increased from that period. He was, for a season, the subject of considerable depression of spirits; and it became necessary to remind him of the Lord's great goodness, rich grace, and faithfulness to his promises, together with the assurance that all is right and well with the people of God, &c. His brother, who for many years has been a Town Missionary at Bath, thus writes: know if I am safe; and why should I not be?' And to his wife he said, 'That point was settled many years ago;' implying that his whole hope was in Christ, and he could not think that upon such a hope he should perish. And this gracious reliance, I think I can say, never forsook him up to his last moment; consequently, he was kept in perfect peace, and mercifully borne up above the fear of death,-so much so, that not a timid word passed his lips in my hearing." At one of the visits paid by his minister, the following affecting scene was witnessed. It was stated that a Christian friend, on his deathbed, kept on saying and repeating, "If I am found in Jesus' hands, My soul can ne'er be lost." Mr. Dickenson, much excited, replied, "There is a difference in cases, but I say I am a sinner in thought, word, and action; yet I lay my hand on that dear head of Thine,'" adding, "I cannot say it." The verse was then repeated for him: "My faith would lay her hand On that dear head of Thine; And there confess my sin." "Being privileged to be with him the few last days and nights he tabernacled on earth, I can testify to the truth of that Scripture which saith, The righteous hath hope in his death.' On Saturday, March 18, I received a communication informing me that his life was in jeopardy; but owing to the engagements of the morrow, I was not able to be with him before Monday. As a brother, and a believer in a future state of glory, I was anxious to know what were his views and feelings about his safety in the prospect of death and eternity; and fearing that his faith in Christ was at a low ebb, as soon as I got a little calm by his bed-side, I began to speak to him of the ability and sufficiency of that Saviour in whom he trusted; when he replied with some emotion, 'I know what you want. You want to| With an intense grasp of the hand, At another interview, expected to be the last, but not really so, after much satisfactory communication and prayer, in parting, it was said, 'Well, good-bye; if I do not see you again upon earth, I hope we shall meet in heaven, as we have often sung: 66 'We hope to meet at Jesus' feet, he said, "I think there is no doubt marks were made, to which he could of it." He did not express much to those near him as to their position and prospects; but with a never-to-beforgotten earnestness, he prayed that the blessing of the Lord might come down upon his now bereaved widow and his beloved daughter. A very little time before his decease, Mr. D. was visited by his ministering friend, but was too weak and ill for conversation; prayer was offered, and a few consolatory re only reply by a nod or shake of the head; and thus he continued until his final release on the day above mentioned. On April 4th his remains were conveyed to the Langport Chapel burial-ground, and committed to the grave, most fitly and truly, "earth to earth, ashes to ashes, and dust to dust, in sure and certain hope of the resurrection to eternal life, through Jesus Christ our Lord." Popery. J. M. L. POPISH IMMORALITY AND PRESUMPTION. Pelagius, A.D. 794, and they were accursed by the Council of Trent. Arius was approved of by the Council of Sirmium, though condemned by the Council of Nice. These are the schismatic doings of a body always boasting pompously of their unity and infallibility. Let us now test the tree by its fruits. THE ministry of the Papacy is schis- | Frankfort approved of the errors of matic, immoral, and presumptuous; therefore it is pernicious and injurious to humanity, and destructive of social comfort, peace, and prosperity. History informs us of their rancorous disputes and divisions among themselves: the regulars against the seculars, the Jesuits against the Jansenists, the Franciscans against the Dominicans, and these again opposed to the priesthood. The decrees of Celestine V. were rendered null and void by Boniface VIII. The contentions of the Mystics and the Dialectics have been so sharp, that they have consumed one another. The Canonists affirm that auricular confession is founded on human and positive laws; the Schoolmen maintain the reverse. The Nominals and the Realists were continually at enmity against each other. The Jesuits were suppressed by Pope Clement XIV., and restored by Pope Pius VII. The Council of Three hundred and fifty years ago "a number of monasteries were so degenerated, that the brothels were more chaste, sober, and modest than they."-Erasmus. "Crime makes its way into those recesses, in spite of spiked walls and the certainty that self-accusation of iron gates. This I know, with all the guilty can give."-Blanco White. "There is not a Romish priest extant, who has acted in the capacity of a confessor, but must admit the truth of this observation, that each day's confession has been the continued cause of unchaste excitements in his mind. Is there a single diocese in Ireland but furnishes proofs of Roman clergymen who have been suspended for notorious crime, of having converted the confessional into an apology for wickedness? The very diocese in which I officiated as a Roman clergyman affords sufficient proofs of my statement." -Nolan. "God suffers greater evil from none than he does from the priests. Those who are appointed to correct others are themselves examples of depravity. They came, through earthly and vile deeds, to the ignominy of contempt. By their manner of life and prayer they should be always within; but by their wicked manner of life they are always abroad."-Gregory. "Oh, worst of times! in which holy men fail, and truth is rendered scarce by the sons of men."-Laertius. "How many monsters, horrible to behold, were intruded into the Papal throne! How many evils originated from them, how many tragedies were perpetrated! with what filth it was her fate to be besprinkled, with what stench to be infected, with what impurities to be defiled! and with these things to be darkened with perpetual infamy!"-Baronius. "I scarcely discover any Bishops who are lawful, either in their entrance or mode of life; who govern the people from love to Christ, and not from secular ambition. Among princes I know not any who prefer God's honour to their own, or righteousness to gain."-Gregory VIII. This is the simple testimony of some of the best of men, who lived in what we are told were the good old days of Roman Popish domination. We can never admit the in sinuations of modern times about the purity and hospitality of Popish antiquity. The testimony that we have quoted is correct, authentic, and truthful. The contrast between Popish and Protestant countries in the present times is a sufficient refutation of such deceits. Wherever Popery exists, there is misery and discord; where it has no influence, there is peace and prosperity. This immorality is also attended with insolent and daring presumption. "Masses are offered for a variety of purposes. The farmer resorts to them for the recovery of his cattle from diseases, and the fishermen that they may hook the more fish. The poor people seek the benefit of the same means for deliverance from troubles are caused by evil spirits, any calamity; believing worldly they hope to counteract the evil influence. Money must be given, to ensure full efficacy to their benediction. The friars drive a considerable trade in masses, and are gainers by these transactions. The doctrine of purgatory has an intimate connection with this traffic, masses being offered for the living and the dead." "But from what roots am I to believe that these things have sprung? Truly from the foul pollutions of the clergy, who, by their carnal wisdom and foul vices, destroy and pol--Croly. lute the Church."-Gerson, 1409. "Divine sacri They teach that a "Bad shepherds, the dearth of fice is offered in the mass, Christ good ones, and the multiplication of being contained and offered in an the bad, are the cause of the corrup- unbloody manner: he is appeased tion of the Christian faith and religion. They are the cause of infi-by this offering, and through it grants delity, schism, heretical wickedness, great crimes and sins."-Council of the gifts of repentance and remits and vicious manners throughout the world."-Bishop of Lincoln, 1250. "For nearly 150 years, about fifty The priests and friars say that the Popes deserted wholly the virtue of soul suffers excruciating pains in their predecessors, being apostate rather than apostolical; and the purgatory, and that masses, duly priests were of the most depraved paid for, are efficacious to afford morals."-Genebred, 1079. relief. In this they presume to deny Trent. |