numbered seven thousand saints in idolatrous Israel, when His Established Church was overthrown, and His word sealed up—who shall number the tens of seven thousands that He possesses under the ministration of a Christian Established Church, pure in her standards, in every parish, and unfolding in every parish, independantly of the man whose breath in his nostrils, the whole breadth and depth of God's Word. Give her more room. Correct with unflinching hand her abuses, which from lapse of years contract most lamentably in many places her efficiency in teaching these standards; but oh, do not introduce impatiently a system amongst a population, which in the good which it may perform, must bring in its train a list of evils, which a whole generation shall be insufficient to eradicate.

CHAPTER IX.

SOME GROSS EVILS WHICH DESTROY CHRISTIAN VIRTUES, THE IDOLATRY OF MERE WEALTH.

A RELIGIOUS Establishment like ours, bound up and interwoven by her property, with the great agricultural interests of the country, and through them, with the whole of the manufacturing districts, is independant of the wealth, or the little greatness of any great little man in her parishes. Such a man may exist,-such men do exist in connection with the church, but they cannot coerce the Rector or Vicar, although they may vex and thwart him in matters of trivial importance. A church-warden with the spirit of a dissenter may sometimes, like a mosquito, buz around and teaze his clergyman, but the latter is the true independant, and in all the grand essentials of his office as a teacher of christianity and trustee for the church, this man of annual authority is his inferior.

But this is not the case at the meeting.

rich deacon is indeed a great man!

Here a

Let him be

ever so obnoxious to the congregation; if he should

ever become a persecutor of the minister, (no uncommon case) they will in vain attempt to resist his influence. They may reason, implore, and threaten, but this wealthy disciple knows too well the secret of his power. His strength is in his purse, and the church will not proceed to extremities. No excommunications are to be dreaded. In short, a few wealthy members of a large meetinghouse have the whole congregation in their pockets. Without the influence of money the system could not stand. It is its life; and if such men are offended, and withdraw, the whole meeting will break up into a variety of factions, and the dissenting interest in that place would be undermined.

Is not this a lamentable, but true picture? The minister, the people, the chapel, the sacraments, the school, the whole machinery and existence of dissent, is dependant upon the pleasures and support of a few wealthy members. Thus mammon is a mighty idol. Riches are enthroned in full supremacy. And our Lord's declaration of his kingdom not being of this world, is never more powerfully attempted to be contradicted, than in some dissenting places, where some rich members govern all things, and preside as they please over the affairs of the chapel. They may be good men, but we know too often, that evil principles exist, and the bitterest dissensions and fruits arise from the power of this influence. The necessity of support from the idol

of this world, its wealth, is too forcibly and keenly felt, not to have the most dangerous effects on the vital christianity of the whole sect. And this may be a main cause why we see such an active, quick eyed, worldly spirit, amongst a body, professedly less worldly than any other denomination of Christians.

Pride excited amongst poor people, is an obstacle to the humility of the Gospel. Wherever dissent, either in the forms of Independancy, or by the Baptists or Ranters, makes its appearance in a parish, a spirit of low ambition is excited by its coming, (and I grieve to say) is fostered by its ministers, amongst the poor, in the invitations given to the preachers, to partake of tea parties or dinners. I know cases, where application has been made to the parochial minister for pecuniary assistance by persons, with whom the dissenting preacher ' had teaed' a few days before. The hard earned shillings of the labourer or artizan are expended in giving a dinner to the itinerating preacher. An ambitious eagerness for such an honour is speedily excited amongst the hearers. It is boasted of as a distinction anticipated, and descanted on with the most pitiable self-complacency after the entertainment. I know cases, where persons would receive relief from a subscription coal fund, and with these humble individuals the dissenting minister would take tea.

So far from such instances being rare or uncom

mon, I appeal to the fact of the introduction of dissent into any place for the first time, if they are not its usual accompaniments. So far from these wretched efforts for bare existence on the part of the dissenting minister being discouraged, I ask them, as men of honesty, if it does not form a part of their system to encourage them. I do not say they speak of it from the pulpit; but when a dissenting interest is to be formed, are such invitations checked, are they refused? I do not think the poor, if left to themselves, would venture to devise such a plan of social equality with these preachers; it must I think at first be suggested by the Itinerants themselves.

But how degrading to the ministry, in our state of society, and to the gospel, are such facts; and how injurious is the effect upon the working classes! They are elevated from the sphere in which providence has placed them, without the necessary means for a removal. The good order of society is reversed. One preacher is soon estimated as equal to another, and, if the Parson of the parish will not come and meet my religious friends, fresh from the coal-yard, or ploughed field, at a comfortable tea and conversation, he is not the Minister for me!' Levelling equalities, and dissenting teaching, are necessary companions. Dissenters themselves cannot help it. Democracy is an inseparable ingredient of the system, and both must co-exist together.