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would more especially draw attention; for I fear that many very wellintentioned persons, looking only to the supply of the wants of the present moment, and not sufficiently considering the ultimate consequences of their benevolent efforts, are perhaps unthinkingly encouraging the growth of this very system in the Church.

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It may be well, as we proceed, to give a passing reference to the evils resulting from the voluntary principle, as described by those who have experienced its working amongst Dissenters. According to this system, appears that the minister is elected by the suffrages of those who are afterwards to form his congregation, and to receive instruction at his lips. Hence of course springs a regular canvass, with too many of its degrading circumstances, which would be injurious enough even in a case where there might be no opposition-no contest; but as this is seldom to be expected, we must consider what is more usually the case. Where there is a contest, one or more parties must of course find themselves in a minority; we may easily understand what will too commonly be the feeling of such towards the successful candidate if they partake of his ministrations. If they do not partake, at least one new division may be expected; if they do partake of them, it will scarcely be with such a disposition of mind or heart as will be likely to tend to their edification. Moreover it seems to be the practice, in case of a contest at least, to require all the candidates to preach one or more probationary sermons, in order that the electors may decide upon the comparative merits of the truth, talents, and acquirements of each. It is almost needless to observe what an influence all this must have to create a critical temper in the congregation, instead of that humble and docile spirit, which is so necessary for the reception of divine truth. Moreover, when elected, the very essence of the system is, that the minister shall be dependent on the voluntary contributions of his hearers: his whole support generally depends on their sovereign will. This, of course, must tend to constitute them judges rather than disciples, and to tempt him to be more willing to please men rather than God; in fact, to make his doctrine, or his habits, subservient to the will of those who pay him, and can remove him at pleasure.* And though some, warned of their danger, may resist the temptation, the natural bearing of the system is but too evident. There are other evils attendant on the voluntary principle as it manifests itself in Dissenting Communities; but these are sufficient for my present purpose.

Now in applying these remarks to what is taking place in the Church, I do not mean to say, that in any one instance which I am acquainted with, all these evils are to be found, though such, I doubt not, may be the case; but I would ask whether there are not vast numbers of cases amongst us where some of them are actively and manifestly at work? I would, moreover, put it to the friends of the Church whether they are not daily increasing?

Are there not scattered over the country parochial and district churches, proprietary and other chapels, Sunday evening and weekly lectureships, where the appointment of the Clergyman is by popular

I believe in many cases of Dissenting Congregations, if not in all, the office of minister is a freehold; but, as the congregation pay him, they can at any time withdraw his stipend.

election? Do we not see accounts in the papers, also, of the candidates occupying the pulpit with probationary sermons for several Sundays together?* Is not this attended, moreover, necessarily by a regular canvass? Are there not many cases where the Clergyman, however he may have been originally appointed, has to depend chiefly, if not entirely, on the pew rents or Easter offerings, on annual subscriptions, or even on regular or irregular collections and contributions? We must all be too well aware that these things are so; nay, we must not disguise it from ourselves that they are rapidly increasing amongst us. Indeed, I believe there is a body even amongst the friends of the Establishment, and that of no inconsiderable magnitude, who, if they do not actually rejoice at the progress which the voluntary system is making in the Church, are certainly, perhaps without sufficient consideration, zealously lending their aid to its advance; but surely, if the system be thus pregnant with evil, as we see it is, when put in practice amongst those who dissent from us, its nature cannot be at once changed merely because it is adopted by those who agree with us in other points. If the principles on which it is founded be essentially mischievous in the one case, they can hardly be wholesome in the other. If popular election and voluntary support be injurious to the cause of the gospel, as we have too good reason to believe it to be, when exercised by dissenters, what is there to make it otherwise in its tendency in reference to the Clergy of the Established Church? Is there no danger of these principles making the Clergy subservient to those who elect and support, and by refusing to support, can go near to remove them? Is there any security against their congregation becoming judges and critics rather than hearers and doers of the word? If these questions can be answered satisfactorily, no one will rejoice more than myself at receiving such a reply; but I fear they cannot. Some checks we may have which the dissenters have not; but depend upon it, that will be an evil day for our Church when any very large portion of her Clergy shall receive their election from their congregations, or be dependent for their support on their bounty.

With many persons, I doubt not, it will be considered a sufficient answer to say, that in the present state of the Church and country the voluntary system, with all its known defects, must be encouraged. "Surely," say they, "something must be done to meet the spiritual wants of an overwhelming population; and what resource have we for the purpose, if this be denied us? Without this, what is to become of the hundreds of thousands who crowd our populous cities, and are utterly destitute of all the means of religious worship and instruction?" The case certainly is one of difficulty; and the more so, because I fear it is utterly vain to look for any pecuniary aid from the Government of the country. Although the united Church of England and Ireland is yet professedly recognised as the Established Church of these realms, still such is the thraldom under which the Government have placed themselves, that whatever any of them individually may wish, they dare not propose in Parliament a grant to meet the necessity.

• If I am not mistaken, I have somewhere seen that at least one of our prelates has taken steps to prevent such proceedings as these in one diocese.

Though it is undeniable that the infidelity and gross depravity which reigns triumphantly in our populous and spiritually destitute towns and districts is sapping the very foundations of society; and though a supply of churches and Clergy to such places, by means of public money, would be a decided and unquestionable benefit to the country at large, and therefore to the Dissenter as well as others; yet our Government dare not make such a proposition to their supporters. What, indeed, can be expected from men who dare not continue a grant of a few thousand pounds per annum towards the religious instruction of the thousands and thousands whom they are urging to emigrate to the Canadas, &c.? What hope can we have of aid from men who dare not enforce the law to prevent the Irish Clergy from starving, and are even compelled to withdraw the trifling annual grant hitherto paid to the Society for Discountenancing Vice in Dublin, by which means the exertions of the Society is in danger of being brought to a close? Certainly it is vain indeed to look to such a source for help. What, then, is to be done? How are the difficulties of the case to be overcome? Are they insurmountable? We must not say they are, until every reasonable endeavour to surmount them has signally failed. We never know what can be done until we have trial. Even if we fail to effect all the good we wish, something may be done. Let a body of intelligent, sincere, industrious, and persevering men put their shoulders to the wheel, and depend upon it something effectual may be accomplished. In the meantime, some little assistance may perhaps be expected from the labours of the Church Commission. But, after all, the present aid must be derived from the voluntary contributions of the more wealthy; and most earnestly is it to be hoped, that all such as take an interest in the welfare of their fellow-creatures will not be insensible to their spiritual wants. All who have it in their power should contribute something every year for the purpose. They should not wait for the accident of a church being to be built in their immediate neighbourhood, or for the periodical return of a King's Letter to awaken their charity; but they should at once become regular subsribers, to the full amount of their means, to THE SOCIETY FOR BUILDING AND ENLARGING CHURCHES in this country.

In the expenditure of money in the providing places of worship and Clergy there should, however, be every effort made to avoid the evils of the voluntary system. Let no Clergyman be appointed by popular election, or by any course at all resembling it. Let no probationary sermons be preached. Let the pews be sold, not rented. Let there be no gatherings for the Clergyman's support. Let especial attention be first paid, by contribution, to the endowment. Once get this arranged, and the rest will speedily follow. It is always a good principle of action, not merely to do as much good as we can, but to do it in the best possible manner. A wise man will not be content to look to the present benefits of his conduct alone, but also to its probable consequences. It is a good work to assist in raising churches in the waste places of the land; but if this work be accompanied by our encouraging the advance of the voluntary system in the Church, we are

See Archbishop Whatcley's volume of Sermons, preached at Dublin.

certainly far from lending our hand to promote an unmixed good. It will be any thing but a happy day for the Established Church if ever the following picture of a dissenting minister should become a true representation of any large proportion of her Clergy:

"Dependent for his election on the suffrages of persons who are proud of a power which they are seldom qualified to exercise with wisdom; dependent for his daily bread on the voluntary contributions of those who, while they are accustomed to sit in judgment on the preacher, boast that they can, at any time, cashier and reject the man of their choice; dependent for a favourable reception of his public services on a series of private attentions, which, under the imposing name of pastoral visits, are, for the most part, only the sacrifice of time to frivolous gossip and idle calls; the pastor of an independent church is, of all men, most dependent; and therefore, to maintain his standing with a plebeian constituency, must be of all men the most servile."*

That it may ever please God to preserve our Apostolic Church from these and all such evils, is the prayer of yours,

D. I. E.

TITHE COMPOSITION.

THE following brief outline of a plan for relieving the Clergy and the Tithe-payers from the inconveniences which attend the present system, has been placed in our hands by one who has great practical knowledge of the subject, as a patron of livings, landholder, and layimpropriator on the one hand, and a considerable tithe-payer on the other. We invite the attention of the Clergy to his plan:

Surveyors to be appointed, one by the owners and occupiers of land, another by the incumbent. In case of disagreement, a third to be named by the Bishop, (or perhaps a lay-officer; the high-sheriff for example.)

These surveyors to value the parish, and assess the rate of tithes; their decision to be binding on both parties, and their successors, for twenty-one years.

Tithe to be paid by the owner of the land half-yearly.

In default of payment by the owner, the sum is to be paid by the occupier, whose receipt from the Incumbent or Impropriator shall be considered and allowed by the landlord as part of the rent.

He considers a term of twenty-one years necessary to indemnify the proprietor for his outlay on extensive improvements. The great hardship he complains of in the present system arises out of the fact that a composition becomes void on the death or removal of the incumbent. Hence if a landowner have laid out a large sum in drains, or inclosures, on the faith of a composition, he is liable, before he has received any return for his outlay, to be required to pay the full tithe from his improved land, because his agreement with one Clergyman is not binding on the successor. Thus, also, he may have paid a yearly composition for growing coppice, yet when the trees are fit to be cut, a new incumbent will be entitled to claim the full tithe of the identical produce for which that composition had been paid.

The plan certainly has the merit of great simplicity: but we shall be happy to receive the opinions and suggestions of our friends.

• Mr. W. W. Hall, on Ecclesiastical Establishments.

THE CHURCH AND THE BIBLE:

Or an Analysis of the Lessons, Epistles, and Gospels, appointed by the Church for every Sunday and Holy-Day in the Year.

*Built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone."-Ephes. ii. 20.

AMONG the many excellencies of the Liturgy, one of the greatest has never been duly appreciated. The antiquity, the orthodoxy, the scriptural character, the ardent, yet sober devotion of the prayers, have afforded a theme for admiration even to opponents of the Church; but a subject not less admirable and important-the fulness, order, and completeness of her appointed scripture services-have been comparatively overlooked.

In preparing our volume of Psalms and Hymns, we thought it right to make the Liturgy our standard in all things; and as the best means of accomplishing this, we examined and compared the appointed services for every Sunday and Holy-day in the year. Had there been no difficulties in this task the subject would long ago have been familiar to every one. The connexion often seems obscure, and the reason for appointing a particular chapter not very evident; yet when the key to the general subject of the day has been discovered, all appears simple and harmonious. Sometimes the point of comparison will be found in a single verse, which conveys a fact or principle sufficiently important to justify the selection of the chapter; at others,and this is especially the case with the lessons from the Old Testament,it exists in a principle illustrated by the narrative, or to be inferred from it; and at others, again, it is traced in something which is so connected with a more prominent and striking narrative, that it is liable to be overlooked. The reason for appointing Deuteronomy x. as the first morning lesson for Ascension day does not appear, until we find in the second lessons, Epistle, and Gospel, that the subject for the day is not merely the fact of our Lord's ascension, but also, and in connexion with it, the appointment of a permanent, authoritative ministry. We then find the application in verse 6, which shows the succession of the High-priesthood. In the first evening lesson for the same day, the translation of Elijah might well signify the ascension of our Lord; but the chief beauty and force of the application will not be felt, if we overlook the fact, that when he left the earth his spirit rested on Elisha.

From this example it will appear that, while the subject requires much attention to understand it properly, it will abundantly repay the time and trouble devoted to it. There is, in fact, no Church principle; no point of doctrine, of practice, or of discipline; which is not thus established and illustrated by the Liturgy in the pure words of Scripture; nor is the completeness of the system more admirable than its practical application. Holiness is every where inseparably associated with faith; duty with privilege; condition and obligation with promise;

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