mould indulge in those bitter vituperations of the Establishment and its pastors, of which it is only an imperfect palliation to say that they were cruelly provoked. The violence of both parties hinders the progress of the Gospel. If these be the fruits of faith in Christ, it seems better to many not to believe. Since each party proscribes the other as an enemy, and the world knows not which to believe, why should it not treat them both as enemies to its peace ? Since they cannot convince each other of the truth of their doctrines, how should they convince the rest of mankind? As each declares the other to be wrong, the world may think both wrong. It cannot understand their reasonings, but it can appreciate their passion; their conclusions may be obscure, but their anathemas are very plain. The result is, that many believe nothing to be at the bottom of this strife between the Anglicans and their rivals but selfishness, cupidity, and pride. For this conclusion, and the consequent enmity to religion which grows up in the nation, the Union and its adherents are mainly responsible. "Woe to the world because of offences! For it must needs be that offences come; but woe to that man by whom the offence cometh!"

ON THE

ORIGIN AND EFFECTS

OF THE

ESTABLISHED CHURCH

IN ENGLAND.

BY

JONATHAN DYMOND.

BRARY

* THE

UNIVERSITY

LONDON:

SOCIETY FOR THE LIBERATION OF RELIGION FROM STATE PATRONAGE AND CONTROL, 2, SERJEANTS' INN, FLEET STREET,

AND

ARTHUR MIALL, 18, BOUVERIE STREET, FLEET STREET.

ADVERTISEMENT.

THE present Publication, forming part of MR. JONATHAN DYMOND'S "Essays on Morality," is now republished, with permission.

2, SERJEANTS' INN,

April, 1867.

ON THE ORIGIN AND EFFECTS OF THE ESTABLISHED CHURCH IN ENGLAND.

Ir will now become our business to enquire how far the disadvantages which are incidental to Religious Establishments actually operate in our own, and whether there subsist any additional disadvantages resulting from the peculiar constitution or circumstances of the English Church.

We have no concern with religious opinions or forms of church government, but with the church as connected with the state. It is not with an episcopalian church, but with an established church, that we are concerned. If there must exist a religious establishment, let it by all means remain in its present hands. The experience which England has had of the elevation of another sect to the supremacy, is not such as to make us wish to see another elevated again.* Nor would any sect

* The religious sect who are now commonly called Puritans, "prohibited the use of the Common Prayer, not merely in churches, chapels, and places of public worship, but in any private place or family as well, under a penalty of five pounds for the first offence, ten pounds for the second, and for the third a year's imprisonment.' These men did not understand, or did not practise the fundamental duties of toleration. For religious liberty they had still less regard. 'They passed an ordinance by which eight heresies were made punishable with death upon the first offence, unless the offender abjured his errors, and irremissibly if he relapsed. Sixteen other opinions were to be punished with imprisonment, till the offender should find sureties that he would maintain them no more."+ And they quite abolished the episcopal rank and order, as if each church might not decide for

* Southey's Book of the Church.

+ Id.