Some are beguiled by what they call the _voluntary system_, not seeing (what stares one in the face at the very threshold) that they who stand in most need of religious instruction are unconscious of the want, and therefore cannot reasonably be expected to make any sacrifices in order to supply it.

Will the licentious, the sensual, and the depraved, take from the means of their gratifications and pursuits, to support a discipline that cannot advance without uprooting the trees that bear the fruit which they devour so greedily?
Will _they_ pay the price of that seed whose harvest is to be reaped in an invisible world?
A voluntary system for the religious exigencies of a people numerous and circumstanced as we are! Not more absurd would it be to expect that a knot of boys should draw upon the pittance of their pocket-money to build schools, or out of the abundance of their discretion be able to select fit masters to teach and keep them in order! Some, who clearly perceive the incompetence and folly of such a scheme for the agricultural part of the people, nevertheless think it feasible in large towns, where the rich might subscribe for the religious instruction of the poor.

Alas! they know little of the thick darkness that spreads over the streets and alleys of our large towns.
The parish of Lambeth, a few years since, contained not more than one church and three or four small proprietary chapels, while dissenting chapels of every denomination were still more scantily found there; yet the inhabitants of the parish amounted at that time to upwards of 50,000.

Were the parish church, and the chapels of the Establishment existing there, an _impediment_ to the spread of the Gospel among that mass of people?
Who shall dare to say so?
But if any one, in the face of the fact which has just been stated, and in opposition to authentic reports to the same effect from various other quarters, should still contend, that a voluntary system is sufficient for the spread and maintenance of religion, we would ask, what kind of religion?
wherein would it differ, among the many, from deplorable fanaticism?
For the preservation of the Church Establishment, all men, whether they belong to it or not, could they perceive their true interest, would be strenuous: but how inadequate are its provisions for the needs of the country! and how much is it to be regretted that, while its zealous friends yield to alarms on account of the hostility of Dissent, they should so much overrate the danger to be apprehended from that quarter, and almost overlook the fact that hundreds of thousands of our fellow-countrymen, though formally and nominally of the Church of England, never enter her places of worship, neither have they communication with her ministers! This deplorable state of things was partly produced by a decay of zeal among the rich and influential, and partly by a want of due expansive power in the constitution of the Establishment as regulated by law.

Private benefactors, in their efforts to build and endow churches, have been frustrated, or too much impeded by legal obstacles: these, where they are unreasonable or unfitted for the times, ought to be removed; and, keeping clear of intolerance and injustice, means should be used to render the presence and powers of the Church commensurate with the wants of a shifting and still-increasing population.
This cannot be effected, unless the English Government vindicate the truth, that, as her Church exists for the benefit of all (though not in equal degree), whether of her communion or not, all should be made to contribute to its support.