fore, though I dissent from some of the principles of the Established Church, and do not believe that Christ ever intended His Church to be essentially joined to Political Institutions, or what is more commonly expressed and understood by the term Church and State; still I have no hesitation in saying, that if any party in the community are to have a political ascendancy over the rest, I know of none who would wield it so judiciously, and temperately, and with less of that overbearing and intolerant spirit, which is infused more or less into all the different systems of professed religious establishments of human constitution ;-there is none, I say, of them all, which I would desire to wield that power, in preference to that which is known by the name of the Protestant Church Establishment of Great Britain and Ireland. It does not fall within the nature of a work of the present description, nor does it accord with the inclination of the writer, to enter into any political views or discussion; but these observations arise rather from a desire to draw the attention of my readers to the worldly tendency of all hireling ministries, whether supported by compulsion, or "voluntary contributions." These different writers, with whom I have had to do in the course of the preceding pages, are devoted to the interest of certain sections of the christianity-professing community, all of whose dogmas are enforced and upheld amongst their respective congregations, by men who are paid with the current coin of the realm for that end. They all join, and no wonder, in declaiming against, yea, in reviling and vilifying that foundation, which the Society of Friends recognise, as the only sure and true foundation upon which all Christian

ministry must ever rest, viz., the immediate inspiration of the Holy Spirit. A man may be influenced by correct moral feeling, and convey his opinions and sentiments to others with learning, talent, energy, and effect; he may have neglected other pursuits which might have yielded him great pecuniary advantages, and directed all his time and application to these objects, from a belief that he was more properly employed in the path he had chosen; but let his talents and his learning be ever so great, his intentions and principles ever so virtuous, unless he be specially "endued with power from on high," he cannot preach the Gospel. "Thy silver and thy gold perish with thee," said an Apostle to one Simon Magus, who coveted the gift of the Holy Spirit, in order that he might convert its powers into a source of pecuniary advantage; and upon what principle, but that of gain, promotion, and respectability in the world's eyes, is the ministry of the different sects regulated? Do not they all endeavour to escape from manual labour, and to devote themselves strictly to the duties, as they term it, and truly term it, of their profession? They talk about an "ultimate appeal,”—the "highest rule,”the "final closing of the canon," and so forth; and yet contrive to induce people to believe, that it is necessary for their souls' salvation, that such men as themselves, should be clad and fed as gentlemen, for just taking a verse, two or three times a week, from this very identical book, which they say is "the ultimate appeal," and to which, "not a word must be added or taken;" -for just taking a verse, I say, of some chapter, two or three times a week, and giving their opinions upon it,

their "impressions," and those "suggestions, which most comport with their own particular bent of mind." The well paid preachers of these sects, all join in a league against the Law Established Church, and like a pack of hounds in full cry, they may be heard in pursuit of their victim. They talk about the advancement of spiritual religion, and yet deny the immediate influence of the Spirit; scoff at and deride those who rely on its influence for their guidance and direction, and direct the purchasers of their thoughts and " impressions," to external helps, instead of that Word, which their highest rule says "is nigh thee, even in thy mouth and in thy heart." But what, after all, is the real difference between the Christianity of the Establishment, and the Christianity of any of the money supported ministries of any of the Sects? What I ask constitutes the real difference between them? Why, political power. The Establishment has political power, the Sects have not; but they desire it. I do not mean to say that the Priesthood of the sects exercise no political power, for they do in a certain sense. In fact the power by which they raise the means for their support from their different followers, is a truly political power; but then it is restricted and local in its operation. They have not the general law of the land, and the sword of the state to enforce their views, and exact their claims; but their unremitting exertions are directed to impress their supporters with the belief, that they are the only true expositors of the Divine Will,in fact that they are God's ministers, and that as such they should be paid for their services. After making people believe this; after producing their "impressions,"

ssors or mediators bew-creatures, — an Order

what God revealed to ag. after making Indispensable assisan after reducing the zon-after talking

erberes, into a total some of her voices, or

ser id out their

In der wages, and softly
We are sc apt to be

rad my that ngany, wrings en

Would

Kos kel, my nors na ne zergy of the Establish