It is unnecessary, after what has been said, to state again the high estimation in which the writer holds the religious establishment of the land: but as every reflecting man must know that the wisest schemes devised for the general good will totally fail to accomplish the purpose designed, unless administered by proper and efficient hands, it is here that we must turn our attention, and we shall find that the known and glaring deficiency here, is the chief cause of the danger we have so greatly to deplore. Yes, the chief cause of the declining state of the church has been, and still is, within her own porch; and should she finally fall, (which may God avert) it will be by the suicidal act of her own hand, or rather by the matricidal act of her professed yet unnatural sons.

Strange as this assertion at first sight may appear, it will be found on investigating the design of her founders in all their adjustments for her efficiency, and comparing them with the actual state of things as they now exist within her pale, that great deviations from their implied and declared intentions, have long and extensively prevailed. To these deviations it is believed that all or nearly all the mischief is to be ascribed; and in the following chapter, this will be attempted to be shewn.

CHAPTER III.

Deviations from the Adjustments and Regulations of the Founders of the Church, the cause of her present Inefficiency, and of Dissent throughout the land.

SECTION I.

"To wish that all men were qualified as their places and dignities require; to hate all sinister and corrupt dealings which hereunto are any let; to covet speedy redress of those things whatsoever thereby the church sustaineth detriment;— those good and virtuous desires cannot offend any but ungodly minds." Hooker, E.P. 5. B.

Whether it will be believed that these good and virtuous desires were the exciting cause of this undertaking, is a question that at present cannot be resolved. Firm, however, in the consciousness of my own rectitude, I shall leave others to think for themselves; only observing, that it would be a wiser course rather to consider the evils complained of, and to set about their immediate remedy, than to impute unworthy motives to him who has the courage to point them out.

It has long been the practice both of friends and foes, to impute all the evils whereby the church sustaineth detriment,' to the unfitness or negligence of her existing rulers. Strongly as I feel on this subject, I must say, that I am not of this opinion. Many deviations from the original design and adjustments of her founders, had their origin in times long before the present episcopal bench had any existence; and there are others over which they have no control. Every bishop, for instance, on entering on his charge, will necessarily find every incumbency in his diocese already occupied. Should these incumbents, therefore, even all of them, be improper and unworthy persons, and living in the most shameful violation of their solemn engagements, and in the neglect of their duties; it will be found, that for these, however contrary to the design and order of the church, the diocesan is not in the least responsible. But should he countenance them in their evil proceedings, or suffer them to continue therein, the case would then wear a different aspect, and he would clearly become, by his own act, a partaker of other men's sins.

Thus much both in duty and in justice, I have thought it right to state, in order to prevent such a sweeping and indiscriminate charge; it being sufficient for every man to bear his own burden, and to be responsible for his own acts alone.

It has been stated, that the founders of the

church clearly perceived that she would be totally inefficient for the purposes intended, unless all her various offices and departments were filled and administered by duly qualified, honest, faithful, and truly devoted men: and that if all the regulations adopted by them for their choice and appointment were duly attended to, in the fear of God, it would be nearly impossible, either for an improper person to get into the ministry, or for any one to be retained, or instituted to any ecclesiastical benefice, except he was of sound religious principles, and a truly converted man.

However devoutly it is to be wished, that what is here stated should be accomplished, and that to the very highest extent which the founders of the church designed, it will be found in practice a very difficult matter to attain. Were all our spiritual rulers what our church designed they should be, and were they left without control, we might then expect to witness a different state of things, and to see the accomplishment of this important object, so much to be desired. But much of that power supposed to be invested in them, being either suspended or restrained by laws enacted in bad times, and I fear also for bad ends, I conceive it to be very difficult to accomplish, in every instance, either their own intentions for the general good of the church, or the purposes which her founders originally designed.

But whatever hindrances of this description may have been thrown in the way of that authority which was originally conferred on the bishops, for the due administration of their important and responsible office,-there is one part, the power of ordination, still left free and unfettered by any restrictions whatever. This being the case, it behoves them with all seriousness, diligence, and care, as they regard the favour of God, the salvation of men, and the safety of the church, to make that improvement in it which its vast importance demands, and to take heed that they lay hands suddenly on no man. Carelessly to ordain, or under the influence of fear, favour, friendship, rank, or a misdirected kindness, to admit ignorant, worldly, inefficient, and unworthy persons, (who, instead of being moved by the Holy Ghost to take upon them the holy office of a minister, have no higher end in view, than to seek a piece of bread,) will be found, not only a sad perversion of their sacred office and authority, but a but a partaking of other men's sins. Nay more, it is to become responsible for all the mischief they may do; and for the ruin of all those who, through their negligence or false teaching, may die in their sius. That there has been in every age a great and fearful laxity in this respect, is beyond dispute. Had not this been the case, the church would never have groaned under such a swarm of insufficient and