might be found; and the people might expect more benefit, from the labors of a man, whom they would have less frequently, but whose heart was in the work, than from the more frequent services of one, whose heart was chilled by the labor and cares of the world.

I will observe, in the next place, that a system of well regulated economy must be adopted by Christians, before the church can perform its duty. Ifthe love of fashion and show be indulged, it will waste the resources of the most prosperous communities, and leave nothing for the service of God; but under a system of decent and prudent retrenchment, the church may prosper in temporal things, and perform its religious duty at the same time. The Jews must have regarded their expenditures carefully, when they gave more than twenty per cent. of their income to the service of religion; and yet when they lived in conformity with this law, they were the most prosperous people in the world. What retrenchments could be made, most consistently with comfort, I shall not attempt to explain. It is thought by many, that the ardent spirits consumed some years ago, in the nation, perhaps in the church, caused more expense than all the institutions of religion required. Certain ornaments of dress, and luxuries of the table, might be greatly abridged, without any diminution of either comfort or health. A system of this kind, taken up by general consent, would save more in almost any community, than would be necessary to free the man who watched for their souls, from secular cares.

To enforce the duty which I have aimed to illustrate in this discourse I shall urge but one motive. That is a motive which every Christian will cordially feel, and which can be felt by none but the Christian; it is the prosperity of Zion. Wherever the clergy are withdrawn half their time to secular employments, the church is deprived of half its ministerial services, and no doubt of half its prosperity; and I believe the evil would be in a great measure removed, if the clergy would manifest a strong desire to consecrate themselves wholly to their work; and if the eldership, and a few active laymen, would give a small portion of their time to the resources of the church, in the same spirit with which they manage their temporal business. United action, both on the part of the clergy and the laity, will be necessary to effect this object.

To present the matter in another view, I would request every church to inquire for what purpose it employs a minister? The Scripture says it is to watch for their souls; but perhaps, whilst the watchman is necessarily busy about others things the object of that watchfulness may be greatly injured, or lost; and who will recompense that loss? If thirty years ago, the church had taken a Scriptural view of this subject and acted upon it, how different would have been its condition at the present day? and may I not add, how different the condition of multitudes who have gone to eternity? There may be other things, much overlooked, of great importance to religion; but I confess, I can think of nothing, of more vital interest, than the separation of the clergy from temporal avocations, and the entire consecration of them to that field of labor to which God has called them. I do not wish to free the clergy from worldly cares, that their lives may be pleasant

and easy; I wish it to be done that the ordinance of God may be obeyed, and that the church may have the undivided benefit of their la

bors.

There are some things in the present day which encourage a hope, that this reformation may be effected. Many of the clergy are disposed to raise the standard of ministerial duty, and to give themselves unreservedly to the sanctuary of God; and in some places the people seem to be determined, that their pastors shall not be obstructed, in the execution of this holy resolution. Should this spirit be extended, the churches are certainly able to do more than they have heretofore done. It is a fact worthy of consideration, that there has never been a civilized people on the earth, whether Heathens, Jews, Mohammedans, or Christians, who did not give incomparably more for their religious ordinances, than is given by the people of the United States. The rites of the Heathen were probably more expensive than those of the Jews. The Jews considered their first fruits, which was discretion. ary as to its amount, as a mere pittance in comparison with their other contributions; and yet under this article alone, liberal men gave a thirtieth of their annual produce, and even those who gave grudgingly, or with an "evil eye," contributed a fiftieth or sixtieth part. There are many professors in our churches, who do not give to the ordinances of religion even this last amount. This will undoubtedly show, the possibility of an arrangement, which will enable those “who preach the gospel to live of the gospel."

SERMON LXVI.

BY SAMUEL P. PRESSLEY,

PROFESSOR OF MORAL PHILOSOPHY AND LOGIC IN THE UNIVERSITY OF GEORGIA.

THE RELATION WHICH THE CHRISTIAN CHURCH SUSTAINS TO

TRUTH.

1 TIMOTHY, 3:15. "The church of the living God, the pillar and ground of the truth."

The Christian church is a divinely constituted society. By this assumption, I desire not to involve myself in a controversy, about forms of ecclesiastical polity. Variety in forms does not destroy the enduring essence ofthe church; for the essence we claim a divine origin, while we are prepared to ascribe a great deal, which is found in all our forms of church government, to a human origin. The language of the text is sufficient to establish the heavenly descent of the Christian church. It is called "the House (or household) of God"—" the church of the living God." These expressions imply, that God is the Author, Head, and Proprietor of the church. Within it his family re side; over it he exercises authority; it belongs to him.

Is not civil society also of divine origin? Under certain limitations we believe it is. Human nature is the work of divine power and wisdom. The social principle belongs to our nature; and civil government arises out of the increase of our species, the wants and conveniencies of our nature. Political associations are, abstractly considered, in accordance with the will of God. But the church occupies higher ground. She owes her origin to special revelation. She appears, not as the offspring of natural wants in a constantly increasing race, but as the offspring of a special system of redemption through a divine Redeemer. The church is founded upon mediation; the rites, laws, customs, and objects of the church, all centre in Christ. As mediation is a special system, adapted to a peculiar state of things in the divine government; so the great moral association, called the church, is peculiar in its character and divine in its origin.

Divine wisdom and goodness appear in the organization of the church. It is a blessing to those who live within its pale; and extensively beneficial to those who do not. To illustrate this position fully, would enlarge our field of observation beyond the limits of this discourse. I shall contract my remarks to one department of this extended subject. The point from which I propose to view the subject is brought out in the text "The church of the living God, the pillar and ground of the truth." I will briefly illustrate the relation which the Christian church sustains to TRUTH.

All men speak in praise of truth. All profess to love and seek truth. In the abstract no one will own himself a foe to it. Even those who in works deny the truth, in words applaud it. If, then, I can prove the church to be the pillar and ground of truth; those who love truth must love the church. The language of our text is figurative; the figure is borrowed from the fine art of architecture. The ground, basis or foundation, is that on which an edifice is placed and remains. A good foundation must be solid and durable. Pillars are used both for ornament and for service. For service; because they support different parts of buildings, both within and without the walls. For ornament; as will appear to any one who studies the different orders of architecture; or examines a fine building, which has been erected conformably to art. As pillars serve the double purpose of use and ornament; so they require to be strong, symmetrical, graceful, and adorned. The church is the pillar and foundation of the truth; or the support and ornament of truth. This needs proof or at least illustration.

I. Look at the influence of the Christian church upon general knowledge. Take a map of the world; draw a pencil mark around the church. Tell me, what is all the knowledge worth that lies exterior to that line? What is done to enlarge and perfect knowledge or to dif fuse it among the people? Are you a lover of Philology? The Christian church preserved the classics of Antiquity. The missionaries of the church are now studying the languages of all nations and revealing the literature of the most ancient and enlightened kingdoms to the scholars of Christendom. Do you take delight in Geography, in Natural History, in the history of manners, customs, and civil constitu

tions? On all these subjects, the church, by her self-denying mission. aries, has thrown a flood of light. We do not expect the philosopherthe mere worldly philanthropist to peril his life in visiting savage nations for the enlargement of knowledge or the melioration of the heathen. No: a higher motive must operate; that motive is found in our religion. The primary object of the missionary enterprize is to spread our religion. But its reflex influence is, the enlargement of

our own knowledge.

Educa

Within the pale of the church, science and useful knowledge increase about in the same ratio with the prosperity of true religion. tion finds its most efficient patron in the church. Religious people make efforts to educate their children; and by charitable institutions, bring the means of knowledge within the reach of the poor. Read the history of the past; observe the state of education at present; and say, is not the Christian church "the pillar and ground" of general knowledge. How chimerical are the fears of those who tremble for the well-being of science, because clergymen and other religious persons engross so large a share in the management of schools and literary institutions? True science has nothing to fear from true religion. "Wisdom is justified of her children." What would become of literature and science if the Christian church were now abolished? If you bury the church, you will very soon be called to perform the same sad office to science; as it was with Sapphira, those who interred her husband but just returned in time to inter her. So will it be with science and the church. I have not forgotten the restrictions which the Romish church imposed in former ages, upon free inquiry and rational studies. But these ecclesiastical dignitaries, who imprisoned astronomers and persecuted philosophers, were not more the disgrace of science than of religion. The persecuting church of Rome has long ceased to be the pillar and ground of the truth. Her tyranny and superstition make no part of our holy religion.

But I must especially illustrate the relation between the church and religious truth. To this the apostle doubtless referred especially. The church is the pillar and ground of religious truth-1. Because she most sacredly keeps and guards the word of God. Persecutors often attempted to banish and burn the Bible. But no power or miracle have been able to break the church's hold upon God's word. To the church the holy oracles were given as a sacred deposit. The tables of stone were put into the ark; a fit emblem of the care which extends to the whole Bible. The word of God cannot be mutilated-it cannot suffer interpolation. Against both the church always guards. To the Bible in the original languages we appeal-and we keep it pure and entire. If the Bible be truth, the church is the pillar and ground of truth; the guard, support, and ornament of the heavenly book. All things considered, the existence of the Bible in its pure unmutilated state, is not a little wonderful; a special Providence is apparent in this thing. Providence employs the agency of the church.

I think the church should frown upon the presumption of those individuals, who make new translations of the Bible. Translation of Scripture is a responsible business. The church may cease to be the pillar and ground of the truth, if any of her sects encourage these un

authorized translations.

A fondness for them is a bad symptom of our times. It indicates a restless spirit, inconsistent with the titles here applied to the church. Bad translations strike at the foundation; and "if the foundations be destroyed, what can the righteous do?” Some professed Christians speak disrespectfully of the Old Testament; they say it is grown old and vanisheth away, they profess to take all their religion from the New Testament. This too is likely to render the church unworthy of being called the pillar and ground of the truth. Suppose all Christians to drop the Old Testament, who would preserve this large half of the Bible? Not the world; it would be lost and the church would be unfaithful to her trust. This will not do; we are bound to keep, guard, and use "all Scripture."

But the Romish church keeps the Bible from the people, or gives it to them in the Latin language. History proves this; and at this day Romish Priests do all they can to keep the people from reading the Bible in their own language. This proves the Catholic church to be, not the pillar and ground of the Bible, but its grave. Her priests bury

the truth.

II. The church is the pillar and ground of religious truth, by means of her creed or confession of faith. The word of God is the ultimate infallible rule of religious faith and practice. A church creed is or professes to be a regularly arranged system of Scripture doctrines. It expresses the sense in which the church understands the Bible; exhibits the truth which she expects all her ministers to teach for her cdification. I cannot doubt but our Confession of Faith has had and still will continue to have a most powerful influence in supporting and disseminating the truth as it is in Jesus. In her creed the church bears her public testimony to those great essential doctrines, by which sin ners are converted and saved.

I am aware of the objections raised against creeds. But they are necessary. The universal sceptic has a creed; it is very short to be sure; but he has a creed: the sceptic says, "All things are doubtful.” This is his creed: the sceptic holds his creed with great tenacity. And if all things are doubtful, as he says, then his creed is doubtful. The creed of some in the church is, "to have no creed." This dogma is held by some with great pertinacity. Like the sceptic's it involves a contradiction. Others suppose that a simple profession of faith in the Bible is sufficient. "The Bible, say they, is our confession of faith." So say we; but the next question which necessarily arises is, in what sense do you understand the Bible? Unitarians, Universalists, &c., profess to believe the Bible. Peace and edification would both be destroyed by uniting all in Christian fellowship, who profess to believe the Bible. Association implies similarity of views; "how can two walk together, unless they be agreed?" We must have creeds if we have Christian societies and social religion. All reflecting men have a creed; and he pays himself no compliment, who says he has none. have a creed, it is more honest and more manly to profess it openly. Creeds impose no unnecessary check upon free inquiry. The human mind is prone to wander from truth. Creeds check a restless, fickle, mind; but minister a salutary restraint upon sober minds. Besides,

If we