tor, or be the primary instruments, by their voluntary contributions, for sustaining the gospel ministry. Christ's ordinance is, "Let him that is taught in the word, communicate to him that teacheth." Let the disciple support his teacher. When a Christian church is at all what it ought to be, how can the minister secure the good opinion and support of the majority, but by a faithful discharge of his duty?

As the system has no such tendency, so it has no such effect. Unprincipled men will find their way into the purest ecclesiastical societies. There was a Judas among the apostles. But we have no objections to make the appeal, to the well-informed among our opponents: Is it in Voluntary churches, that a faithful exhibition of Christian doctrine and duty, is most rarely to be met with, and are the greater proportion of supple, time-serving preachers to be found among their ministers? *

The Oxonian Vice-chancellor furnishes us, with a very satisfactory reply to this objection. "It were

easy to manifest, with how many more and greater inconveniences, the other way is attended, were we now comparing of them; and, in truth, it is a vain thing to look for or expect any such order and disposal of these things, as should administer no occasion, for the wisdom and graces of them concerned, nor would such a way be at all useful. I say, therefore, that God hath established mutual duty, to be the rule and measure of all things between ministers and people. Hereunto it is their wisdom and duty to attend, leav* Vide Note IX. ad finem.

ing the success unto God. And a minister may easily conclude, that seeing his whole supportment in earthly things, with respect unto his ministry, depends on the command of God, on account of the discharge of his duty, if he have respect thereto in his work, or so far as it is lawful for him to have, that the more sincere and upright he is therein, the more assured will his supportment be. And he who is enabled to give himself up to the work of the ministry, in a due manner, considering the nature of that work, and what he shall assuredly meet withal in its discharge, is not in much danger of being greatly moved with this pitiful consideration, of displeasing this or that man, in the discharge of his duty.' *

In reference to the third objection, that the Voluntary system renders the support of the Christian ministry very precarious, we have to ask, if it makes it no more precarious, than" the Lord" has thought fit to leave it, where does the complaint light? It has pleased God to make the support of all classes of men in the present state, to a certain degree precarious. Important advantages rise out of this arrangement, and why should the ministers of religion be excluded from these advantages? But, in reality, with all their laborious and complicated plans, with all the wisdom of senates, and all the power of armies, have they succeeded in placing the incomes of the state-pensioned clergy beyond the reach of sublunary hazard? Are the livings of the Established

*Owen's Exposition of the Epistle to the Hebrews, folio, vol. iii. pp. 129, 130.

Clergy in Ireland, in England, aye, in Scotland, perfectly secure just now? Do they feel them to be so? Their uncalled-for vauntings, and their lugubrious complaints, supply the answer. The ministers of voluntary churches are secured of such a living as their flocks can afford them, while the authority of Christ continues to govern the mind, and the love of Christ, to influence the hearts of their people. While we do our duty we have no fear-we need have no fear, of obtaining such a support as our Master sees best for us; and if we have confidence in his wisdom and kindness, what would we have more? No political change can materially affect us" We need not fear though the earth be removed, though the mountains be cast into the midst of the sea."

The last objection, that by the general prevalence of the Voluntary system, the very existence of Christianity would be hazarded, wears a much more infidel appearance, than any thing that has ever been advanced by the Voluntaries. "If it be said," to draw again from the stores of Dr Owen, "that it is a thing impossible to work the people into a due discharge of their duty in this matter, I grant it is, while that is only, or principally intended. But if men (i. e. ministers), would not consider themselves and their interests, in the first place, but really endeavour their recovery unto faith, love, obedience, and holiness, and that by their own example, as well as teaching, it may well be hoped that this duty would recover again in the company of others; for, it is certain, it will never stand alone by it

self."* The safety of the Church depends, not on human expedients, but on the exercise of the power, and grace, and faithfulness of her Lord and King, and the more likely method to draw these forth, for either ministers or people, is not to usurp his authority, but to submit to it; not to alter his laws, but to obey them.

These objections, and they are the strongest our opponents bring forward, are easily disposed of. It is, however, deeply to be regretted, that the very imperfect observance of the ordinance of the voluntary support and extension of Christianity, on the part of some free churches, has given a plausibility to the representations of the enemies of the system, which otherwise they could not readily have obtained. The fact cannot be denied, and is to be accounted for on various principles. It is owing, in a considerable degree, to many Christians being imperfectly instructed in this part of the law of the Lord: and this again is owing to a false delicacy, on the part of their teachers, preventing them from bringing, so fully as they ought, before the minds of their people, this portion of Christian truth. The general prevalence of another mode of supporting the institutions of religion, contributes also to this result. Voluntary churches have many causes of complaint against Established churches, and this is one of the chief, that they not only rob their members, but have infected them with their worldly, illiberal spirit.

* Owen's Exposition of the Epistle to the Hebrews, folio, vol. iii. p. 130.

But the principal cause remains to be toldChrist's institutions are meant for Christ's people. The laws of his house are intended, for those who really dwell in it. Till the churches of Christ are more remarkable for their purity, we must not expect them to be more remarkable for their liberality. I know our adversaries will readily avail themselves of this concession;* but in the use they make of it

*The anticipation that our adversaries would avail themselves of the concession," that Christ's institutions are meant for Christ's people, and that till his churches become more remarkable for their purity, we must not expect them to be more remarkable for their liberality," has speedily been fulfilled. In a tract published since this address was delivered, under the superintendence of the Glasgow Association for promoting the interests of the Church of Scotland, entittled, "The Church of Scotland the Poor Man's Church, by William Collins," it is stated, that Dr John Brown, at a Voluntary Church meeting, said, that " Voluntaryism was only fitted for those who are really under the influence of Christian principle." As I believe Mr Collins is incapable of wilful misrepresentation, he must have been misinformed; and the misinformation may have originated on the part of his informer, in misconception. I most certainly uttered no such words as the above (and from their being put within double inverted commas, it seems meant to be understood, that they are my ipsissima verba); most certainly I expressed no such sentiment, as that which I suppose from what follows-(for I can only guess at the meaning) they are intended to convey- that the system of the voluntary support of Christian institutions may maintain, but cannot extend them.' I hold that Christ's ordinance on this subject is quite adequate to both purposes; and that man's substitute for it, has prevented the propagation, fully as much as it has corrupted the purity of Christianity. I hold, as I presume Mr Collins does, that the gospel should be preached only by Christian men, but neither of us hold that it should be preached only to Christian men. I hold that Christ's mode of maintaining and extending his church is by the voluntary contributions of his people; but I equally hold, that, taught by his Spirit, as well as by his word, to "look, not every one at his own things, but every one also at the things of others," they will not, they cannot, as Mr Collins says they will," leave untouched the great mass of the ungodly and the irreligious" around them, but that "the word of the Lord will sound out from them" to those who are not dis