Our own New-England Congregationalism, though, like the republicanism which it fosters, it may be "a cautionary proceeding, in which certain acknowledged advantages are foregone, on account of the dangers that attend the enjoyment of them;" yet confers on us, as a community, all the advantages we could wish, from any form of relgious polity. While its analogy to the principles of our government secures it from the danger of attempting the public liberty, its primitive and living vigor admirably fits it to subserve it own most important ends, as a medium of the preservation and diffusion of the truth. As the actual result of the Congregational principle, we find that it insures vigilance in the guarT dians and members of the churches, in regard to the doctrines that are inculcated in them. The christian body on this principle, constitutes a sort of mutual and voluntary supervisorship, in regard to their soundness in the faith. Under the regulations that now exist, any signal departure from the faith would be nearly impracticable. It never could be tolerated. Our mutual understanding of one another as churches, and our constant habits of fellowship, would prevent, or at least soon correct it. Not only the rules of our particular associations and consociations, and the more general formularies which virtually and substantially guide us, though we do not literally subscribe to them; but that common law of christian truth, upon which we act as ministers and churches, consisting of precedents clearly defined and well established, must present an almost insuperable barrier to the inroads of deadly error. Every examination of a candidate for a license to preach the gospel, or for settlement in the ministry, respecting his doctrinal opinions and religious experience, brings into view the common law of christianity,-that construction of the scriptures on which we are substantially agreed. In such a recurrence to first principles and settled opinions, through our plan of administration and communion, we enjoy a guarantee of the truth, which would not be strengthened by subscription to minute confessions of faith,— confessions that are often but partially believed, and indifferently adhered to.

But to come to the particular considerations suggested by human wisdom and experience, according to which the comparative advantage of an endowed and established church, and the voluntary system, is supposed, on the part of many, to be determined,—it is urged in favor of the former, that it is better adapted to secure the independence, and with that, the authority, of the christian ministry, than is the case with the voluntary system. It has been represented, that where the preacher of the gospel is subjected to the will of his people, in regard to his continuance or maintenance among them, it is difficult to preserve that firmness which is one of the most essential qualifications for the office,-that a mode of

support, or a tenure of office secured by the state, is, in the great majority of cases, essential to the exercise of a salutary ministerial authority, since "systems are to be judged of by their operation on ordinary minds." A few men of commanding talent and rare piety, are enabled to exert a proper influence and authority, under any and the most unfavorable circumstances; but the great mass even of good men in the ministry, it is argued, need the countenance and patronage of the state, to sustain them in the fearless discharge of their duties.

In reply to such representations, it may be remarked, we have never learned from the history of any establishments, that as a matter of fact, their clergy are endowed with any peculiar firmness in the performance of their sacred functions, or that, as a body, they are distinguished above the ministers of other communions, by an influence and authority, such as become them as servants of Jesus Christ. The state of religion under establishments does, by no means, indicate such a superiority. On the contrary, we believe, that it indicates, more frequently than is the case under other circumstances of the christian church, the absence of a salutary control and influence, on the part of the incumbents of the sacred office. We are not now to learn, that great numbers of clergymen in the English establishment, exercise no other kind of official firmness and authority, than that which is employed against those active and zealous men, falsely termed fanatics, who would break the slumbers of the church, and effect a revival of piety throughout the establishment and the empire. But, however much might be said on this topic, it is more important to remark again, that in our view, the independence which a minister is enabled to feel, and the authority which it is proper for him to exercise, spring from the consciousness of pure intentions, and faithful services rendered to his people. Such a consciousness must inspire qualities of this kind, because he would feel, that a new situation and an adequate stipend might be readily obtained, if circumstances should require his change of station. It will not be doubted, that in most cases, stations of usefulness in the church may be secured, as often as is necessary, for the godly and competent christian teacher. This is the true influence of a real man of God,this is the good and lawful control over his fellow-men to which he may hope to attain. Exemplary devotion to his duties creates it. Whereas, that independence and authority which arise merely from official character, and the position which the minister sustains in respect to his people, as a stipendiary rather of the state than of them, is of very trifling consequence. These, connected with moral and intellectual worth, are indeed no disadvantage; but according to the voluntary and Congregational plan, there is usually no want of influence, if the incumbent of the sacred office be per

sonally deserving. The great complaint raised by the enemies of religion, against preachers of the Congregational order, is, that they have too much influence,-that their authority is dangerous to liberty. The most bitter invectives have been heaped upon them, for the control which they have seemed to exercise over the minds of the community. Without doubt, if the variety of talents and natural temper be considered, there is no marked want of ministerial firmness and influence in the Congregational denomination, and under the voluntary plan. The comparison, in this respect, with Episcopacy, and with establishments, cannot be unfavorable. Generally speaking, personal purity of character, uncompromising doctrine, efficiency of administration, and flourishing churches, show that the situation of our preachers produces neither obsequiousness nor fear.

The pecuniary support of clergymen, and generally the means of upholding the institutions of religion, are supposed to be better provided for by establishments and state endowments, than by the opposite scheme. This is a consideration much insisted on by the advocates of a national christianity, however the scriptures may seem to decide in favor of a free support. If the interests above mentioned, are left to the voluntary contributions or stipulations of the people, it is contended, that they must be inadequately or precariously sustained. The supposed unpropitious influence of the voluntary plan, in respect to the maintenance and advancement of religion, has been illustrated in various ways. The author of the work under review, dwells much on its operation during the early periods of christianity, as an instrument in the hands of an aspiring priesthood, of securing superabundant wealth. Although the supply was more scanty at first, the superstition and credulity of the people was so effectually wrought upon, at length, that their free-will offerings, if they might be so called, when fear and terror were the principal engines in drawing them forth, were multiplied to almost any desired extent. It will suffice for us to remark here, merely, that the peculiarity of the causes at work in those times, has been already noticed, and, that no argument derived from the state of things then, can be applicable at present. Certainly we witness no such results among us, nor any approximating toward them, as produced by the operation of our ecclesiastical system; and although what has occurred once may occur again, yet it must be under a similarity of circumstances, and this similarity can never be expected.

"The grinding exaction" of the voluntary system, in some cases, has also been illustrated as one of its operations. Something like a contradiction is involved in this association of terms; but in a certain sense it may express a truth, especially when a disposition is manifested between a minister and his people, on one

side or both, "to drive as hard a bargain as possible." The case of the Catholics in Ireland has been brought in, as illustrating the effects of the voluntary plan, in their communion,-where take place "the most violent and disgraceful altercations, previous to and even during the most solemn religious ceremonies; bartering and chaffering, to which the traffic of the buyers and sellers in the temple were decent and reverential." Such," as the reviewer in the London Quarterly sums it up, "is the voluntary system in the case of a body so powerfully influential as the Romish priesthood in Ireland." And the implication is, that it is liable to such or worse consequences in communions where the sacerdotal order possesses less power; but how contrary this is to facts, we need not say. Besides, the operation of a principle which is correct in itself, may be bad among the Catholics, as also every thing else among them is bad, in a spiritual view. There is no arguing from the case of such religionists to that of Protestants, under their very different systems in other respects. Doubtless the services of the Catholic priests of Ireland are appreciated as highly as they deserve to be; and if those priests cannot always obtain so considerable a stipend as they would, that which they actually secure is so much the more voluntary, as it comes short of the price demanded.

Generally, the influence of the voluntary principle is represented as unfavorable, on account of the inadequacy and precariousness of the supply. Its greatest evil, taking one age with another, is conceived to lie here. It is urged, that the maintenance and extension of religion can never be calculated upon from such a source, with any certainty,-that the very fact that the system meets with some success, in this era of "exuberant religious life and vigor," should warn us of the fearful effects of a reaction; and that a method ought to be adopted, wherever the gospel is preached, to secure the decent maintenance of the ministry, in times when "such outbursts of over-strained excitement, collapse into comparative indifference and apathy." In confirmation of their views, foreign writers who favor religious establishments, allude to this country, where they find the principle of free support in full operation. Both the prevalence and the character of our religion are called into question, and the spiritual evils which are believed to abound among us, are ascribed to the want of a national and compulsory system, as their principal source. It is due to truth, also, to say, that other writers among them allude to America in a better spirit, and that they see in the multiplied and extending triumphs of religion, and in our increasing benevolent operations, a proof of the correctness of the opposite theory. Perhaps we do not understand the manner in which some of the former class speak of our voluntary support of the gospel. From

an allusion to the subject in one instance, we should suppose, that they believed the mode of support was simply by voluntary contributions or collections, such as are taken up in the churches, without any reference to a mutual stipulation, as to a certain or definite sum. Hence President Dwight is quoted as saying, on the subject of a minister's maintenance, and in proof of its precariousness, in the United States: "A voluntary contribution, except in a large town, is as uncertain as the wind, and a chameleon alone can expect to derive a permanent support from that source.". But, when it is understood, that in most of our communions, a minister's support or salary is a matter of mutual agreement and contract, and like other lawful pecuniary engagements, comes under legal cognizance, it will be seen, that in every sense it is not precarious, and that as a thing of course, it need not be inadequate.

True it is, however, that in some cases the support is inadequate. Circumstances sometimes place an American clergyman, even among the most respectable denominations, under an unwelcome pressure, in respect to the means of living. The limited resources of his people, or the want of liberal views on their part, or a miscalculation at first, in respect to the required amount of support, may stint him to a meager compensation for his services. And if in this condition, the providences of God are adverse, and removal is a doubtful remedy, his prospect is any thing rather than inviting. Few scenes in life, where the sufferer is not implicated. in special guilt, or affected by some overwhelming dispensation of providence, are calculated to excite a painful sensibility, like those sometimes presented in the clerical profession. A sense of dependence on the public favor, inspired by no other profession, and ceaseless anxieties and contrivances for the support, it may be, of a numerous family, beyond the ordinary cares of the domestic state, when added to the labors of an arduous calling, to the trials often of a difficult service, and to the responsibilities assumed by the most solemn of trusts, all requiring a sleepless activity of mind, and a bodily frame capable of endurance, or, if not capable of it, yet obliged to bear, would be sufficient to operate discouragingly on any class of men. Much more must it be the case in regard to the class of persons here described, many of whom, through their education and habits of life, have a refinement of feeling which prepares them for peculiar self-inflictions; a modesty and reserve which forbid them to complain; and a benevolent delicacy which refuses to burden others for its own relief. And the case is aggravated, in some of its features of unpleasantness, by the consciousness, that the suffering comes upon the incumbent of the sacred office, through a benevolent consecration to the good of others, when he might have made a better provision for his family in some other wall- of life. He may look on the abundance and pros