interest in their spiritual guide. But as to the preference for oratory--for loud or musical voice--for peculiar views in religion--these things are special: they interest but an exceedingly small minority in any parish; and, what is worse, that which pleases one is often offensive to another. There are cases in which a parish would reject a man for being a married man: some of the parish have unmarried daughters. But this case clearly belongs to the small minority; and we have little doubt that, where the objections lay "for cause not shown," it was often for _this_ cause. Fourthly, can the church complain? Her interest is represented, 1, not by the presentee; 2, not by the patron; 3, not by the congregation; but 4, by the presbytery. And, whatever the presbytery say, _that_ is supported. Speaking either for the patron, for the presentee, for the congregation, or for themselves as conservators of the church, that court is heard; what more would they have? And thus in turn every interest is protected. Now the point to be remarked is--that each party in turn has a separate influence. But on any other plan, giving to one party out of the four an absolute or unconditional power, no matter which of the four it be--all the rest have none at all. Lord Aberdeen has reconciled the rights of patrons for the first time with those of all other parties interested. Nobody has more than a conditional power. Every body has _that_. And the patron, as necessity requires, if property is to be protected, has in all circumstances the reversionary power. II. _Secondly_, How _were these things done?_ By what means were the hands of any party strengthened, so as to find this revolution possible? We seek not to refine; but all moral power issues out of moral forces. And it may be well, therefore, rapidly to sketch the history of religion, which is the greatest of moral forces, as it sank and rose in this island through the last two hundred years.