the forced and arbitrary connexion between two systems, founded on such different principles, regulated by such different laws, and directed to such different objects, as those of the church and the state. While it does not appear that the state has derived any real advantage from its supposed union with the church, it is, probably, in a great measure, the consequence of such a union (invented and contrived as it has been by the wisdom of man) that the church has assumed, in almost all Christian countries, so secular a characterthat Christianity has become so lamentably mixed up with the spirit, maxims, motives, and politicks, of a vain and evil world. Had the union in question never been attempted, pure religion might, probably, have found a freer course; the practical effects of Christianity might have been more unmixed, and more extensive; and it might have spread its influence in a much more efficient manner than is now the case, even over the laws and politicks of kings and nations. It was in the reign of the emperor Constantine (A.D. 325) that the Christian religion was first established by law, forced into connexion with the body politick, and handled as a matter appertaining to the state. Now, though we ought not to attribute to a single cause an effect which may have had its origin in many, we cannot but be confirmed in our view of the present subject, when we remember that, before its union with the state, our holy religion flourished with comparative incorruptness; and that afterwards it gradually declined in its purity and its power, until all was nearly lost in darkness, superstition, and spiritual tyranny.

Independently, however, of these considerations, which relate to the interference of civil authority with the affairs of religion in general, there appears to be a distinct moral objection to the legal establishment,

in any country, of a particular form of Christianity, tổ the disparagement of other modifications of the same essential religion. However the provisions of such a legal establishment may have been rendered liberal, and softened down (as has been so evidently the case in Great Britain) by the powerful operation, on the legislature, of publick opinion, it may reasonably be questioned, whether there must not always exist in these provisions a radical opposition to a free, unbiassed, and inexclusive, religious liberty. I would, therefore, suggest, that we cannot, conscientiously, contribute, in an active manner, by the voluntary payment of tithes or church-rates, to the maintenance of the Established Church; not only because we object to the system on which it is, in various respects, conducted, but also because it appears to be inconsistent with the divine law, that any human government should compel us, either to adopt for ourselves, or to uphold for others, a mode of religious worship at variance with our own principles.1

On a review of this essay, it will be recollected that, in the New Testament, and especially in the writings of Paul, the doctrine is clearly promulgated that the preacher, when actually labouring in the cause of the Gospel, has a claim upon those who hear him, for the supply of his outward wants-that Paul, while he allowed, and even enforced, this doctrine, was exceedingly jealous (as was proved by his own conduct) of its being, in any respect, perverted or abused-that, ac

1 It ought to be noticed that, although several observations offered in the present chapter relate specifically to tithes, most of them are, on general grounds, equally applicable to other ecclesiastical taxes; such as those denominated church-rates. Tithes and church-rates, though differently applied in detail, are intended for the support of one and the same system: and the Friend who refuses to pay church-rates, as well as he who refuses to pay tithes, thereby expresses his dissent from that system.

cording to the opinion of Friends, it is dangerously perverted and abused in the practice, so prevalent among Christians, of hiring the preachers of the word --that such a practice degrades the character of the Christian ministry, and is closely connected with the notion, that it may be brought into exercise according to the will of man-that, since Friends admit no preaching or publick praying, but such as they deem to be offered under the immediate influence of the Spirit, they cannot pay, or otherwise remunerate, the Lord's servants, for the use of a gift which is of a nature entirely free; but they hold, that, as every man has received the gift, so he is bound to minister it-that the preachers among Friends, when engaged in itinerant labours, are supported by their brethren; and, when resident at home, find, in general, no difficulty in maintaining themselves-that the same principle which prevents Friends from hiring or paying their own ministers, prevents their contributing to the hiring or paying of those of other denominations-that, in their refusal to comply with ecclesiastical demands, they bear a practical testimony against all such hiring and paying of preachers; against that description of ministry which is capable of being so procured; against those appointments to the sacred office which introduce to the possession of a claim on tithes; against the vulgar notion, that the sacerdotal office is continued in the church; against the forced maintenance of the church, and the arbitrary union of church and state; and against the legal obligation to maintain, either for themselves or others, a system of religious worship inconsistent with their own views.

In concluding this dissertation, I cannot be satisfied without remarking, that our refusal to comply with ecclesiastical demands arises from a desire to uphold certain principles which we deem to be both true and

important, and is not, I trust, in any measure dictated by a spirit of enmity against the particular church established by law in this country. On the contrary, we regard the members of that church with a friendly eye, and rejoice in the evident extension of true religion within her borders. For my own part, I consider it only justice to avow, that I know of few persons who are more generally free from useless prejudices, more zealous in the cause of religion, and more ready for every good word and work, than many serious and devoted ministers of the Anglican church. It may, moreover, be remarked, that some of them, whose labours of love are abundant, receive very small pecuniary stipends; and that others make a point of expending their whole parochial income, in relieving the necessities of their poor neighbours, and in promoting other objects of a benevolent nature.

ter.

To such individuals we might safely make our appeal respecting the practical excellence of those views which have been unfolded in the present chapWithout any fear of an answer in the negative, we might address to them the inquiry, whether they do not find that the sacrifice of their personal interest is a vast advantage to them in their ministerial labours; whether it is not a circumstance which gives great currency to the doctrine preached by them, that they derive little or no temporal advantage from preaching it, and that, in the promulgation of divine truth, they are known to be actuated by no other motives than a sense of religious duty, and an ardent love towards God and man? While, therefore, we encourage a liberal and friendly feeling towards our fellow-Christians of every denomination while we readily make allowances for the various circumstances and conditions in which they are placed-it is certain that we cannot be too faithful in upholding our own testimony

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against the paying and hiring of preachers. For, have we not reason to believe that, the farther the church of Christ on earth advances in her great career, the more generally will serious persons of other religious professions> sympathize with our solicitude, that the contrivances of man may not be allowed to interfere with the work of God; that avarice, ambition, and selfishness, may be for ever excluded from the motives which lead Christians into the professed service of their divine Master; and that the standard may be more and more elevated, among believers, of such a ministry of the Gospel as shall be exclusively spiritual in its origin, and absolutely free in its operation?