Christ Protestantism was strong enough and pure enough to command respect, to establish a public opinion, and by this means to enforce a seeming submission to some of the external requirements of Christianity. The men of this world conceded so much, and are received into Protestant congregations, not as Christians, but as the material upon which the teaching and preaching is to be expended. They become hearers of the word, and large contributors to the maintenance of ministers and teachers. They are officers in the temporal affairs of the congregations, and exercise no small control in all their concerns. In the Romish church, the priesthood hold in their hands not only all its spiritual affairs, but all its property and business of every kind. Among the Protestants are two classes-the real Christians, members of the church; and the mere hearers, spectators, members of the congregations. Among the Romanists, all are alike members of the church, whatever difference there may be in their respective at

128 THEIR INFLUENCE IN THE CHURCHES.

tention to its requirements: all are members who are not excommunicated. The men of the world have, then, a strong position in Protestant churches, and exercise a visible influence. The whole expenditure of Protestant congregations of almost every denomination, for every purpose, religious and philanthropic, is derived, in a large degree, from those who are not acknowledged to be real disciples of Christ.

Those who thus contribute may be, and are, frequently, patterns of business morality; they may be kind neighbours, good friends, and praiseworthy in all the relations of this life; but they are regarded as more devoted to this world than to the world to come. We undertake not to say how much of good or of evil may be in all this; but we ask if there be not some danger in this commingling of the men of the world and the disciples of Christ in the business of the churches? Will not the former exercise an influence proportionate to their contributions? And are not their con

tributions frequently the largest? Can we not, in fact, readily point out some of the results of this hybrid system? One of these is, that the spirit of business, which rules in the affairs of the world, has largely invaded the churches. In many Protestant countries, others being the judges, religion has become merely an affair of state, or a matter of business. But we may pass over these large exemplifications, in which political control aided the evil result, and regard only the purest and best of their churches. In these, even, religion has assumed many of the maxims and practices of business. Buildings are erected for the worship of God where men are found to pay for them; ministers preach where men are found to pay them; congregations assemble in costly temples which they have contributed to build, or the services of which they contribute to maintain; ministers and missionaries are trained up and go forth where there is money provided to educate and maintain them; associations are created to promote

every form of philanthropy where money can be had to sustain them. Every manner of good work is accomplished where money can be had to pay for it. A division of labour is established in religion and good works. Some furnish the head, some the heart, some the hands, and some the money. In these processes, the riches of this world become a ruling element, a foundation of all the system, and the cause of all the success. It would be impossible to distinguish in all this work, what share is taken by those of whom it is said, "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God;" but it is well known they partake largely and wield an important influence. Money, in too strong a sense, is the mainspring of a large portion of this activity; remove this spring, and the machinery would stop. Whence comes this money? It is not the voluntary offerings of crowds who come up cheerfully and pour their contributions into the treasury of the churches.

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It is levied, nay even exacted, by a system and under influences which do not permit denial; under such penalties as the givers are afraid to incur. It has become a great business to raise money for religious and benevolent purposes. (A man may live in the house of another, if he pays the rent; he may own real estate in any country, if he pays the taxes; so he may have a seat in the house of God if he pays its assessment. He may occupy a respectable position in the church, and in the society around it, if he contributes liberally, when called upon, to all the numerous demands which religious and charitable associations make upon him. It would be hard to conjecture how much of the money levied in this way would be got, if it were left to flow in solely by the spontaneous movements of the contributors. Certainly a very small portion. It is a regular system of business, this systematic benevolence; and if this feature be taken away, the whole must fall to the ground, unless some other life be breathed into it. A