MR. EDITOR,

My former letter was occupied by a statement of the reasons why the late Conference had not made arrangements for a greater extension of the work of God; in the present, I am to give my view of the causes which have operated to prevent the manifestation of that benevolence which would have saved us from our present stationary position in these two Districts. I have been led to the course of thought which I now invite you to trace by my familiarity with the plans and feelings of other Christian bodies, as well as with those of the church to which it is my honour and privilege to belong; and I hope that both you and every other reader will not only forgive me for a degree of prolixity, which is one of my besetments when I attempt the discussion of such a subject, but also attentively consider what I write. The early settlement of the country by the Loyalists was effected under many serious difficulties, which prevented their doing much for the benefit of others, or the support of the gospel. Their lack of ability and service, in this respect, was generally met by the kindness of the British public and government, manifested in liberal donations and grants of land both for churches and schools, so that very many of the rising settlements were favoured, to a limited extent, gratuitously with religious and educational privileges. Both the religious and educational establishments were upheld independently of much effort on the part of those who were expected to be immediately benefited in or by such establishments. Ministers were looked upon as professional men, whose duties were not very arduous, confined, as they practically were, in too many cases, to the mere rites and forms of Sabbath day exercises. And they were generally supposed to attend to these for the purpose of securing " a living," and not because they felt any desire for the good of the souls who might be nominally under their care.

And thus the religious affairs of the country remained for a time ;—the forms of religion were partially observed, but in general its power was neither felt nor

acknowledged. But afterwards preacliers of another order visited the country who spoke of other forms of religion and spiritual Christianity, and denounced as hirelings those who preached for money, and even condemned all who looked for support to those to whom they preached the gospel. Doctrines which were so favourable to the selfishness of the human heart were gladly received by their hearers, and, expanded to the utmost possible limits, were adopted as gospel axioms by which conduct might be very savingly regulated. "Covetousness which is idolatry," was never attacked by these preachers, but indirectly sanctioned, so that it was allowed to enthrone itself securely in the hearts of those who even professed to give up the world and all to and for Christ. The immediate results of such teaching were often painfully distressing to the Preachers, in the destitution of their families, for whom they could not adequately provide while spending their time and strength labouring for the spiritual profit of others. The injurious lessons were soon but too well learned, so that among those thus taught, when any one, however holy and devoted he might be, hinted at the Christian duty of benevolence, and the necessity of giving in support of the gospel, the outcry was soon raised, "he is a carnal, worldlyminded, money-loving preacher." Such became the state of religious affairs very generally in the congregations of the country; on the one hand the feelings of benevolence which might have manifested themselves in the support of the institutions of religion, were checked by the unworthiness of one class of ministers or by the evidence that they "had their reward"; and on the other hand, the prin ciples of selfishness were so aided and abetted by another class of religious teachers, that very many seemed to regard the benevolence which would fest itself in offering support to the ministers of Christ Jesus as little less than sin against God.

And so generally had the people become affected by the one of the other of these causes that very little was in any place done for the support of those who were devoted to the preaching of thể II 107

Word, except perhaps by a few Presbyterians who had been accustomed in their native land to support their own minis

ters.

The preceding remarks have no reference to Methodism; to that I now come. I was myself affected by the above-mentioned prevailing opinions when I began to think for myself in religious matters and to learn the doctrines of the Bible under the instruction of Wesleyan ministers: and I soon found that the leaven of error respecting the subject of which I write had spread into this church also. It was, obviously, the strongly-prevailing opinion, in the Methodist societies and congregations, that it was injudicious and unbecoming for a preacher to allude publicly to the necessity of supporting the ministry. For six years after my acquaintance and connexion with the Methodists I never heard the duty of supporting the cause of God financially, clearly enforced, except occasionally at missionary meetings.

Methodist as well as other congregations are fastidiously sensitive when the subject is at all alluded unto; and the members of society, private and official, are very generally grieved, if not offended at its introduction. A Leader, a most excellent man, once said to me that he thought a Preacher should never touch such subjects in the pulpit. And, while "covetousness has continued to be the sin of the Christian Church," such opinions, very freely expressed, have been too much felt and feared by those who have been placed by God as Watchmen upon the walls of Zion. They have culpably, we believe, kept silence while the evil has taken deeper root and become more strongly fortified.

To be more explicit, we believe that Preachers are guilty for not dwelling faithfully on this point. Let those who bear the vessels of the Lord be devoted, self-denying, zealous men of God, then let them lift up their voices like Trumpets, let them not be afraid, but shew Israel his transgression, and the house of Jacob their sin. How can a Ministry justify itself before God which does not give full prominency to every truth-such prominency as is given in the Bible. But areol 0 to 2191

where are those who can say we are guiltless in this matter-who have faithfully shewn that covetousness is idolatry?

We do not think that Ministers will discharge their duty, by scolding the people constantly or frequently upon this subject, nor yet by harping upon it in the language of complaint, but by taking the subject up and discussing it as they do other parts of Christian truth and duty, in the name and with the authority of their Master. They should speak out fearlessly, as if remembering that the Omniscient eye of Christ surveys their motives, and watches to see whether they keep back any part of the truth, for fear of offending certain members of the Congregations or Societies. I do think that if covetousness were boldly attacked from the sacred desk upon the principles of Christianity, and with Christian zeal, we should not long have to mourn over circuits destitute of Preachers, but we could bid those men, who feel themselves called of God to preach the Gospel, and whose manifested talents promise usefulness, go forward throughout the length and breadth of the land to look after the souls which are scattered in the wilderness ;

"Where o'er desert wastes they err, And neither food nor feeder have, Nor fold nor place of refuge near; For no man cares their souls to save." I know men connected with us, worth thousands and tens of thousands, who do not give one thirtieth of their income for religious purposes, and yet the Circuits on which they reside do not meet their current expenses! Have their Ministers said to them plainly and affectionately, that such withholding is inconsistent with Christianity? May God help all to act as we have Christ for an example, who, though he was rich yet for our sakes became poor that we through his poverty might be rich.

As a Methodist I am myself guilty, and if in anything I am severe, the reader will remember that I say “ I am as well as thou art the man."

-1October, 1842.

66

PHILOS KOSMOU.

ness of the night: so religion appears in the day of prosperity and in the night of adversity.

THIS much lamented event took place at Hobart Town, Van Diemen's Land, on March 30th, 1842. As announced in our number for April, Mr. Waterhouse safely returned from his second series of Polynesian voyages and visitations, in September, 1841. The business which awaited him on his arrival, especially his correspondence, and the public speaking be deemed it right to undertake for the purpose of stating the condition and progress of the Polynesian Missions, made large demands upon his strength, before he had taken time to recover from the exhaustion arising from his long voyages. Yet, under the date of November 2d, Miss Waterhouse, now Mrs. Butters, says, "that my father's health should continue so good, beneath the pressure of perpetual excitement, intense anxiety, and labours yet more abundant,' is matter of devout gratitude and wonder.' Within a few days after the last menmentioned date, Mr. Waterhouse was exposed to heavy rain, while proceeding on horseback to fulfil an appointment; and from this circumstance proceeded the illness which has deprived the church of God of a much-respected minister, and the Wesleyan Missions of an invaluable agent and superintendent.

This afflictive dispensation of divine Providence is felt as a severe loss to the large and important Missions under the care of Mr. Waterhouse, which had already derived great benefit from his prudent management and wise and Christian counsel. It becomes us, however, to bow with submission, and to acknowledge the unerring wisdom and the undoubted goodness of God. "Precious in the sight of the Lord is the death of his saints." It is worthy of remark that, notwithstanding the extensive range of the labours of our lamented friend, and his frequent exposure to danger and death, he should have ended his course at his own peaceful home, and amidst the soothing and affectionate attentions of his numerous family. It is a still higher instance of the goodness of God, that his servant should have been graciously supported throughout his painful

affliction, and his last moments should have been honoured with the full assurance of faith and hope. "He knew in whom he had believed," and "did not fear though he passed through the valley of the shadow of death." The following particulars of this mournful event, cannot but be deeply interesting to all our readers, as well as to the personal friends of Mr. Waterhouse.

The Committee received the following letter from Miss Waterhouse, dated January 14th, 1842:

"The last time I addressed you as my father's amanuensis, I gave an account of his illness, and the circumstances which superinduced it. We had hoped that, long ere this, his health would have been reinstated; but in this we have been painfully disappointed. Some weeks ago, he was able to ride out for the benefit of the air; but a sudden change of weather, a month since, produced a serious relapse, and he has been again confined to his bed. The best medical advice was procured. Dr. Officer deemed it needful and satisfactory to call in a physician, and the most prompt measures were resorted to. I am happy and thankful to state, that, within the last few days, his medical attendants report a marked and very favourable change; but he is not yet even allowed to sit up, being in a state of extreme debility, demanding entire rest and quietness. We are given to understand that he will necessarily be some time in regaining his strength, which has been so completely prostrated; and that such incessant toil, fatigue, and excitement, as he has endured the past two years, cannot but have impaired his constitution. His great anxiety and intense interest about infant churches" under his care, have greatly retarded his progress; but, we trust, that at there will be no further check to his recovery, and that for many years he may be enabled successfully to prosecute his beloved, though arduous and hazardous undertaking.

the

"It is my father's intention to write to you at length, when his strength will