must, I think, disgust others besides those, whom the dissenters may consider as superstitious churchmen. The trustees or proprietors who tempt the speculator to buy the premises under the assurance that they may be "converted into any thing else," sometimes throw into the bargain the by-gone generations of ministers, deacons, and members. If the buyer can convert them into any thing else, let him—they can only convert them into money."

"A Church must be continued as a place of worship -and that not like many a Dissenting Meeting, passing from one sect to another, the same fountain alternately sending forth sweet waters and bitter; but it must be continued as a place of worship according to a prescribed form of doctrine, guaranteed by trustees rather more efficient than Lady Hewley's. Moreover, the transfer of the right to present, does not involve any risk of one day's suspension of divine service. He who purchases that right must do so before the cure becomes vacant; and, when it does become vacant, he must present a man professing the same faith which has been taught in that Church ever since the Reformation; and, if he delays to do this for more than six months, it will be done for him by the Bishop, whose duty it has been to see that divine service was duly performed in the mean time. We do not in the History of the Church of England, meet with such notices as these 'after continuing together without a pastor for about three years, they scattered into other societies.' 'After this, the society continued together about three or four years, in expectation of procuring another pastor; but, scattering in the mean time into other communions, they were at length so far reduced, as to be compelled to dissolve the church state.' 'After the death of Dr. Stennett, there was a long vacancy in the pastoral office, which was not filled up till the year 1727. During this interval of four

teen years, the Church was supplied by different Ministers among the Baptists.""

To these remarks of Mr. Maitland, we shall add nothing. We shall only recommend our readers to get that clear and convincing work; and in conclusion thank the enemies of "Common Sense" for the bint they have given us, to serve up this "dainty dish" of dissenting Simony, and to expose their hypocritical accusations against the Church. In the Church simony may be perpetrated by unprincipled individuals in spite of all her care, of the most solemn oaths, and of the severest penalties. But the system of dissent sanctions and encourages Simony, in its worst form. It does not even exact an oath, nor set up the slightest bar. The Church is kept solely for its known, and established doctrines, and can be occupied only by its publicly authorised Ministers. Its holy orders cannot be purchased; and none can minister within its walls, who have not received those orders. But the Conventicle, with its doctrines, its orders, (so called) and its ministry, for ever meretriciously and brazenly stands in the public Market, and "Like the Red Lion staring o'er the way," "Invites each passing stranger, that can pay!"

THE LATE RIOTS.

IGNORANCE OF EACH OTHER.

Rev. R. Parkinson, "on the present condition of the Labouring poor in Manchester."

(Continued from page 168.)

"I have mentioned the ignorance of the poor, with regard to each other. It may seem to some that this is an immaterial question, when the subject under discussion is the best mode of discovering and reliev

ing the distresses of the poor. But whosoever draws this conclusion betrays an utter ignorance of human nature, and the actual condition and conduct of the poorer classes. The poor give more to each other than the rich give to the poor. I am confirmed in this assertion by the testimony of one of our oldest, most learned, and most observant physicians, whose humanity is as conspicuous as his learning and talent,* and who has often publicly declared that the experience of nearly fifty years has convinced him that the aggregate sum given in each year by the poor to each other exceeds that contributed by the rich in the same period. Nor is this surprising. The poor man naturally flees, in the first instance, for assistance to those nearest to him, best known to him, and the most likely, from feelings of sympathy, to relieve his at the moment small, but pressing necessity. Of course, those nearest and best known to him are naturally persons in a somewhat similar condition of life with himself; and a fellow-feeling, together with a painful forboding that such a state of destitution may soon become their own, causes such appeals to be at once listened to, according to the means, and often beyond the means of the givers. Hence a knowledge of each other, among the poor, is absolutely necessary to prevent them from being constantly imposed upon by others very little poorer, and much less honest, than themselves. I believe that imposture thrives especially amongst the poor. They are much less able to detect it, and less suspicious of its existence, than the rich. Hence it is that ignorance of each other is the cause, not only that they often bestow a portion of their own scanty pittance upon those who are totally unworthy of it, but that they cherish in their own bosoms a nest of idle or vicious outcasts, who prey upon their very vitals, and find a refuge among them, through their * Dr. Bardsley.

mistaken humanity, from the salutary control of public opinion—nay, often from the hands of public justice."

“Still to return to the point, the poor have, in this place, special grounds for being ignorant of each other; and on that account labour under peculiar difficulties, both in obtaining and communicating relief. They have neither a common origin, nor a common object, Gathered, not only from every part of our own vast empire, but from every portion of the habitable globe; of all creeds, occupations, and habits; and with no common object but that of obtaining, it may be at each other's expense, a mean and precarious subsistence, they have no tie of communion and fellowship with each other, beyond the accidental circumstance of locality, or a participation in the same trial and privations. Hence are they too often deceiving and deceived, The value of a good character is seriously impaired, where a knowledge of character is next to impossible; and the poor, from this very ignorance of each other, can neither judiciously relieve want themselves, nor effectually recommend the relief of it to others."

END OF VOL. I.

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Common Sense,

OR

Every-Body's Magazine.

VOL. II.

EDITORS

J. E. N. MOLESWORTH, D. D.

REV. W. N. MOLESWORTH, M. A.

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1843.