of eminent piety, prudence, and weight, which will determine upon a judicious method of filling the pulpit, and of bringing before the community a suitable person at a suitable time. Here, things may be expected to proceed calmly and prosperously. It is, however, possible, that there may be no such one commanding and justly influential mind—and no such deaconship. In this case, a vacant pastorate forms a fearful crisis in the history of a church. The danger may, I think, be greatly lessened, or altogether averted, by the adoption of a plan which has been fully acted upon by one church well known to me; and partially by two others-and all three with equal and eminent success. Not a ripple agitated the surface where, without this precaution, the whole of those societies might have been disturbed from the bottom. As soon as the pastorate became vacant, the church and congregation chose two neighbouring ministers to take the oversight of them to administer, as circumstances admitted, baptism and the Lord's supper-to preside at their church and congregational meetings for business-to assist the deacons with their advice-to correspond with any supposed eligible minister, &c. &c. ; but not, in the slightest degree, to interfere with their final choice of a pastor. When this, or something similar, has been proposed to some churches and deacons, it has been met with, "Are we incapable of acting for ourselves? Are we not an Independent church? And are we to abandon our own rights by throwing ourselves into the arms of two proud presbyters'-which is but 'priests writ large?" There is something so sonorous and magniloquent in these questions, that it seems almost a pity to disturb the complacency with which they are uttered. Yet would it be sarcastic to ask, whether the fact of putting the first question does not justify a thoughtful man in pronouncing them incapable? Assuming, however, the most perfect competence, would additional light render the effulgence too great for mortal endurance? I have ever found the most judicious persons willing to derive aid from others, and to fortify their own correct opinions by those of men, not wiser, perhaps, than themselves-while weak men, ignorant men, and vain men, have determined to act alone, until involved in difficulties from which soberer and wiser men alone can rescue them. And, as to their INDEPENDENCY, is not the very choice itself on their part an act of Independency? And can they not, as soon as these ambitious priestlings become offensive, dismiss them, and resume their endangered rights? Among the secession churches of the north, the presbytery agrees to supply, or to see supplied, the pulpit during a vacancy; and no man can enter that pulpit, as a supply or a candidate, without the concurrence of the presbytery or of its moderator-an admirable arrangement! Would it be an infringement upon our principles, as Independents, if, with the concurrence of our associated churches, such a measure were adopted among us, and the association, composed of ministerial and lay members of those very churches, become the presbytery? I am much mistaken, if Dr. Owen, were he alive, would object to this. Would it not tend greatly to the quietude of our churches, and contribute to guard our pulpits against the intrusion of unknown and improper men? An unknown, but somewhat talented, and unquestionably popular man, lately made his appearance in a town at some distance from London. He entered more than one vacant pulpit. The people at each place were charmed; the places were thronged. But-"Who is he? What is he?" These questions, which should have preceded his introduction, fortunately came in time to prevent any permanent injury, for the gentleman suddenly disappeared! An excellent man, from a distance, apologised for the eccentricities (?) which caused his abrupt departure, by assuring us that the person was not sane! This I really believe to have been the fact of the case. But what shall be said for the prudence of those who introduced a perfect stranger-an unknown madman, if you please-into those pulpits? Permit me to state a painfully illustrative fact, which came immediately under my own notice. The leading man of a certain congregation consulted me respecting a stranger, who had, in travelling, preached with acceptance among them. I begged him to make particular inquiries in a certain neighbourhood, where this person was well known. I took that occasion to advise the person who had written, to lay it down as a principle, "not to admit, even as an occasional supply, much less as a candidate, any man who did not come fully accredited by those who were themselves well known, and who well knew and recommended the preacher." The good man approved the advice, and, within less than three months, introduced to the congregation a man whom they chose as pastor, not only without a respectable recommendation, but without a fragment of honourable reputation! They have, at length, thrown off the incubus; but I need scarcely detail the consequences of so mad a measure. slight dash of voluntary presbyterianism (or shall I call it, of common sense?) would not, I imagine, do any material harm to such Independent churches. A Is a question upon this subject unfit for the consideration of the Congregational Union? * Dorset, April 14, 1842. B. C. D. *The Editor thinks that this most important subject deserves and demands the very serious consideration of the members of the Congregational Union, and begs to suggest, that if it is not to be brought before the assembled brethren by a distinct resolution from the Dorset Association, it would form a very proper and profitable topic of conversation at the preliminary meeting, which is to be held at the Library on Monday evening, the 9th of May. INDIRECT INFLUENCE OF PUSEYISM. THE tendency of national creeds to keep the people, and especially their teachers, steady in one unvarying faith, to save them from the perpetual veering of biblical, but churchless and creedless dissent, was finely illustrated the other day by the Rev. Mr. Close, of Cheltenham, at a meeting of the Church Missionary Society in Dublin. The following are his remarkable words, as given in the Statesman :—“ In these interesting times, when the pendulum of opinion seemed to oscillate from Geneva to Rome, and when, if they parted from a brother but for a few months, they would be obliged to ask him, when they again met, in what latitude he was steering, or whereabouts he was now!" The rev. gentleman hinted also his forebodings from the recent surrender of the society to the bishops, thus: "They had appeared in a somewhat more episcopal dress. How, they should ask, was it within? Whether now, having got the robe and mantle of the church thrown over them, they had the same honest, true, old-fashioned, Gospel hearts, they had before?" The indirect influence of Puseyism in putting down evangelical truth and piety in the church is much more powerful than people generally imagine. By magnifying the office of the prelate, and substituting episcopal for Christian unity, they have brought about an immense accession of power to the anti-evangelical rulers of the establishment. Hence the Calvinistic clergy have been to a great extent reconciled to the heterodox Christian Knowledge Society; and hence too the Church Missionary Society has been placed under episcopal control. Besides all this, the sly Puseyites have wielded the rubric against the poor evangelicals with irresistible power. A remarkable instance of this has lately occurred in Dublin. There, the Rev. Mr. Verschoyle, a zealous and useful clergymen, was accustomed to hold a weekly meeting in the school-room attached to the Asylum chapel, in Baggot Street, for reading the Scriptures and prayer. The ground was unconsecrated, the prayer was extempore,—and, worse still, it sometimes came from the lips of laymen. True, these meetings were refreshing and edifying, and greatly valued by the people-and the spirit of grace and supplication glowed in the hearts of many. But it had no right to glow in such a place, and, accordingly it was "quenched!” The Ecclesiastical Journal noticed these irregularities, and called the attention of the Dublin " Apostle" to them, demanding that the rubric should be followed, that the canons should be enforced. The enlightened archbishop, the liberal author of "The Kingdom of Christ," one of the most original and powerful thinkers of the present day, whose mind moves independently, in an atmosphere of liberty, but whose office, unfortunately, binds him to be the organ of a system most despotic and enslaving, he was obliged to enforce the law; and, accordingly, issued his inhibition to put a stop to the prayer-meetings. Unpopular as the archbishop is with the evangelical party, much as they dislike his doctrine, his liberality, and his government, Mr. Verschoyle was compelled to submit, and abandon a means of grace, which his own convictions and experience told him was most eminently blessed of God. The will of CHRIST had been thus intimated plainly enough; but the will of the archbishop must prevail. Thus clergy and people tamely surrender their most precious privileges. Freedom of access to the throne of grace, and "freedom of speech" at its footstool, are procured for us by the SAVIOUR, and inspired by his Holy Spirit. But the "church system,” which the baleful spirit of Puseyism, is now re-animating from the heart to the extremities, bars the believer from his bloodbought rights. This is but a specimen of what is going on throughout the united church. The Puseyites, entrenched behind the rubric and canons, can quietly put down every manifestation of free piety, and extinguish every spark of zeal, except what may chance to be elicited in the cold routine of church duties. Not only so, they can calmly bid defiance to all efforts to dislodge themselves. Some two or three months ago, efforts were made to get rid of a Puseyite or two in the diocese of Armagh; and though the parishioners absolutely refused to hear them preach, and appealed respectfully and earnestly to the authorities, they could get no remedy. The answer of the archdeacon was, that the semipapist minister had stuck to the rubric; and the Lord PRIMATE replied to an address from the laity, that he condemned No. 90; but that the Oxford Tracts in general, were useful publications. Now these tracts contain the whole body of Roman Catholic doctrines, with only a few minor exceptions; and if any one be disposed to deny this, we can assure him, that he does not know what catholicism is, as taught in the Church of Rome, otherwise he would not hazard such an assertion. The truth is, the native (though for a long time latent) spirit of the English hierarchy has never been Protestant. It is quite absurd to expect that the bishops will rebuke the Puseyites sharply :-how can they be angry with the men who labour enthusiastically to exalt them to the thrones of the apostles, and insist that they are the high priests of the Christian temple, to whom Christ has delegated his saving power on earth? It is truly melancholy to reflect, that the very same principles which a few years ago were denounced in Ireland with almost fanatical violence, are regarded by the same parties with indifference, if not with favour, now that they have appeared in high quarters within the pale of their own communion! To church clergymen, not deeply imbued with the spirit of the Gospel, yet anxious to stand high as ministers, and jealous of dissent, the Oxford Tracts must be exceedingly seductive. Dr. Pusey's portion of them, indeed, is written in a style insufferably heavy. Superstition lies on his intellect like a nightmare, and he is almost suffocated with mystery. Somewhat of the same solemn dulness pervades all the Oxford publications. Yet some of the tracts are written with ability; and there is about them not only the interest attaching to a new school in theology powerfully supported, but also a freshness, an carnestness of purpose, a boldness of conception, and aims so ambitious and lofty, that they doubtless will exert a great influence on Episcopalians wherever they are read. There is, in addition, a tone of ascetic piety in these writings, very well fitted to strike weak worldly minds, and to fill the superstitious with awe. If Dissenters and Methodists had been growing, in any measure, careless from prosperity, or cold in their work, dwelling too much in the penumbra of the world, these things should rouse them. Let them be diligent, and very much in earnest with the people. Puseyism is not to be despised. Satan studied the times, and knew what he was about, when he raised up this semblance of intense sanctity in connexion with Catholic error in a Protestant church. AN IRISH PROTESTANT. ON THE WANT OF ASSOCIATION AMONGST THE TO THE EDITOR OF THE CONGREGATIONAL MAGAZINE. SIR,-On reading the statements in the Congregational Calendar for 1842, respecting the Congregational Union, and the County or District Associations connected with it, I observe that the metropolis is represented only by the Congregational Board. This body is "an Union of ministers of the Congregational denomination, residing in and about the cities of London and Westminster, and is formed to take cognizance of every thing affecting the interests of that denomination, and of religion in general."-p. 94. It has rendered useful and honourable service to the cause of religion on various important occasions; and there can be no reason for wishing its discontinuance, while its meetings afford opportunities for fraternal intercourse, and spiritual improvement to its members. Being, however, confined to ministers, its constitution is too limited to permit of its making any practical and persevering efforts for sustaining weak churches, and for establishing new interests; although its individual members are most willing and ready to assist in such measures-especially as it possesses no pecuniary resources. These great objects are left to the spontaneous |