and we verily believe, had they been eligible to seats in the lower house as they are to the upper, the additional opportunity thereby afforded to render themselves odious, would have hastened the downfal of the establishment.

Besides the deprival of their legislative functions, a substantial improvement in the prelacy would consist in the abolition of their patronage. As it is, a rigid discharge of their duties is often incompatible with their interests, or at least their feelings. Their proper functions are the superintendence of the subaltern clergy of their dioceses; but many of these clergy have been promoted by themselves to their benefices; they are their very good friends, and not a few their own flesh and blood. How, in such cases, can it be expected they will be strict in the enforcement of pastoral duties; that they will not be indulgent in the granting of licenses for non-residence, and dispensations for pluralities; or that they will insist on the payment of suitable stipends to the curates. A bishop, like a pope, ought to have no relations, and thus escape, as Benedict II. remarked of the successors of St. Peter, the opprobrium of perverting the patronage of the church to the aggrandizement of his family. Under the existing system the chopping, exchanging, bargaining, and moving about, that ensue in a diocese on a translation or consecration, are a disgrace to the church, and render the discharge of episcopal duties more like a game on the chessboard, in which the rooks, knights, and other prime pieces, represent the "kit and kin" of the new diocesan.

The unequal extent of benefices has been urged in favour of ecclesiastical reform. In most cases, the extent of the livings is made to answer antiquated boundaries of parishes, by which, sometimes five or six churches are to be seen within a mile of each other, in a thinly populated country, while, again, parishes of from eight or ten miles in length afford but the accommodation of one church to a large population. Thus the distribution of the churches and livings bears no proportion either to the inhabitants or the acres, as will appear from the following list:

504 and 2.50

numbers, the above

remark is still more strikingly displayed by reference to individual cases;

"Thus we see," as observed by the author from whom the preceding statement is copied, "that the State provides the same extent of accommodation for 47 as for 23,331 persons, so that as far as secular authority is concerned for the religious instruction of the people, a large proportion of them are wholly unprovided for; while, on another portion, its goodness is showered to redundancy. And should the former class think it necessary to have a second church in the same parish, they can have no clergyman to perform the services therein without an increase of their ecclesiastical burdens, notwithstanding they may already raise £3,000 per annum, for the purpose of an adequate supply of religious instruction. That income is the freehold of the rector, and any other instruction than what he can afford in a church not large enough to contain one-tenth part of the inhabitants, at a distance of five or six miles from many of their homes, must be paid for by a separate imposition."- Church Establishment founded in Error, p. 70.

Having adverted to the benefits the church would derive from ecclesiastical reform, let us next advert to those it would confer on the community.

In the first place the abolition of non-residence, of pluralities, of sinecure offices in cathedrals, and the reduction of extravagant incomes, and the substitution, in lieu of these abuses, an uniform and graduated rate of payment to the different order of ecclesiastics, proportioned to rank and duty, would not only effect a vast improvement in church discipline, but a saving of at least seven millions per annum of public income. Away then would go the TITHE,-the most unjust and impolitic impost the ingenuity of rulers ever devised for tormenting God's creatures, and crippling national resources. Of course we do not mean the tithe would be simply repealed; that would be merely throwing so much additional rent into the pockets of the land-owners without benefiting the farmer or general consumer of his produce. The tithe is a tax, and forms part of the public income levied for public purposes. Its simple removal, without purchase or commutation, would only yield so much increase of revenue to be lavished on opera dancers and Paganinis; or dissipated in gaming-houses, in concerts, coteries, and grand dinners; or wasted at Paris, Florence, and Naples, and which had better continue to be spent, as much of it now is, by sinecure silk-aprons and non-resident pluralists, at Bath, Cheltenham, and Tonbridge. The measure contemplated by the people is the sale of the tithe outright to the landowners, or its commutation by a land-tax. This would be a real reform; the other is only delusion.

With such a resource as church property would yield, all the rabble of taxes might be repealed which now weigh down to annihilation the springs and sources of industry, and oppress a man's " house, even his heritage." The farmers and working agriculturists would share in the general benefit, not only by an increase of profits and wages and the

mitigation of public burthens, but also by the extinction of an inquisitorial impost, whose pressure augments with every increase in industry, skill, and capital. For the tithe is not, as it has been alleged, a rentcharge imposed on the land, it is a virtual income-tax levied on stock and industry. A rent-charge is paid by reason of the land, but tithes are not, but by reason of the stock and labour of the occupier. If there be no annual increase, no profit made, or crop planted, no tithe can be demanded; but for non-payment of a rent-charge, he on whom it is settled, may enter upon and possess the land; whereas, he that claims tithe can only avail himself of the produce.

Nothing can more pointedly illustrate the stagnating influence of our aristocratic institutions on the mind and energies of the community than the continuance of the tithe-tax so long after its impolicy and injustice have been demonstrated. Even Mr. Pitt, who, throughout his political life was the slave of a paltry ambition for place, and the tool of a despicable faction, meditated its removal. It has been denounced by Bishop Watson, by Dr. Paley, by Burke, by Malthus, and every writer and statesman with the least pretensions to intelligence and patriotism. It is supported by the example of no country in Europe. Though England swarms with separatists, and can hardly be said to have a national religion, yet, for the maintenance of one handful of spirituals, the whole nation is insulted and the operations of rural industry fettered and impeded.

Our neighbours, the Scotch, have long since wiped out this abominable stain. Among them tithe is a valued and commuted rate of payment, forming a trifling and invariable impost, to the extent of which, alone, the landlord can ever be made liable to the church. This reform they commenced about the time they got rid of prelacy and cathedrals, in the days of JOHN KNOX. With this superiority Scotland would be the land to live in, were it not for her rag-money, her myriads of legalists and placemen, her host of servile writers, the barrenness of her moors and mountains, and the griping keenness of her population. "Strange as it may seem," says lord BROUGHAM, in one of his eloquent harangues, "and to many who hear me incredible, from one end of the kingdom to the other, a traveller will see no such thing as a bishop—not such a thing is to be found from the Tweed to John o'Groats: not a mitre, no nor so much as a minor canon, or even a rural dean-and in all the land not a single curate-so entirely rude and barbarous are they in Scotland-in such utter darkness do they sit that they support no cathedrals, maintain no pluralists, suffer no non-residence; nay, the poor benighted creatures are ignorant even of tithes ! Not a sheaf, or

a lamb, or a pig, or the value of a plough-penny, do the hopeless mortals render from year's end to year's end! Piteous as their lot is, what makes it infinitely more touching is to witness the return of good for evil, in the demeanour of this wretched race. Under all this cruel neglect of their spiritual concerns, they are actually the most loyal,

contented, moral, and religious people any where, perhaps, to be found in the world.”*

Bishop Watson, said "a reformer, of Luther's temper and talents, would, in five years, persuade the people to compel parliament to abolish tithes, to extinguish pluralities, to enforce residence, to confine episcopacy to the overseeing of dioceses, to expunge the Athanasian creed from our Liturgy, to free dissenters from Test-Acts, and the ministers of the establishment from subscription to human articles of faith."Letter to the Duke of Grafton.

Mr. Burke said, he "wished ministers to preach the gospel with ease, but their possessions to be such that the pastor would not have the inauspicious appearance of a tax-gatherer."-His Works, vol. x. p. 146. The progress of public reform is at a snail's pace, and so numerous and strong are the holds of abuse, that many pitched battles have to be fought before a single inch can be gained from the waste of corruption. But the interests identified with a reform of the church are so many, important, and self-evident, that we feel certain it is a measure that cannot be much longer averted. The Archbishop of Canterbury, we are sure, may save himself the trouble of putting forward his cunningly-devised scheme for a composition for tithes, for a limited period, at a fixed rate of payment. The country will never sanction any plan tending to give permanency to an odious impost which, to our great opprobrium, has long been suffered to survive the natural term of its existence. The worthy primate seems to feel that the foundations of Mother Church are giving way, and he, doubtless, deems it good foresight in himself and brethren to lay hold of something certain for at least the next twenty years, the probable term of their earthly pilgrimage. But he may rely upon it the owners and occupiers of land, in England, will not be so easily overcome by ecclesiastical artifice as some of them have been in Ireland: a man must be totally regardless of the aspect of the times, he can know nothing of the state of opinion, as indicated by private conversations, by proceedings at public meetings, by newspapers, by parliamentary debates, by the petitions from Rochester, Devonshire, and other parts of the kingdom, who is not convinced that tithes, two years hence, will neither impoverish the soil nor reproach the wisdom of domestic policy: the attention of the people is rivetted on the vast possessions of the church, and to them they look as the best resource in their privations and difficulties. In the language of Scripture, and of the followers of Sir Walter Raleigh, they may truly exclaim," Come hither, all ye that are heavy laden,-Here is the real El Dorado for reducing the boroughmongers' debt, and lightening the burden of taxation. Here is the fund for colonizing, for miti

Trial of John Ambrose Williams, for a libel on the Clergy of Durham, Aug. 16th, 1822, p. 43. The defendant had given umbrage to the haughty clergy of the Palatinate by commenting, in a newspaper, on their servile conduct in prohibiting the bells to be tolled on the occasion of the death of the Queen of George IV.

gating poor-rates, repealing corn-laws, and creating employment; and none but fools look for any other!"

Considering, then, a great bettering in the condition of the operative clergy, the improvement of church discipline, -the abolition of tithes, -and the saving of many millions of public income, as the certain and prominent advantages of ecclesiastical reformation, we will next advert to one or two interests in society which, at first sight, appear to present some obstruction to this salutary revolution.

Now,

First, of the rights of lay-impropriators. It is necessary to bear in mind the distinction which has been before adverted to between the tithes of the church and the tithes of laymen. These last are considerable, amounting, perhaps, to one-fourth or one-fifth of the whole tithes of the kingdom. They have been estimated-though, we think, on incorrect principles-to be worth £1,752,842 per annum.* these tithes are unquestionably of the nature of private property, and bear no analogy to clerical tithes. How they originated has been explained, (page 12,) but that has no bearing on their present tenure. We must take things as we find them, and adopt such rights of property as the laws and usages of society recognize, without ascending to their remote origin. Upon this principle we quickly discern the different tenure of church and impropriate tithes. The former have always been dealt with as a portion of the public income, payable to certain persons while engaged in the service of such form of worship as the State choose to patronize; the latter has been considered a rent-charge due to individuals, and with which the legislature had no concern. Hence the parliament has no more thought of interfering with impropriate tithes than with the estates in land obtained at the Reformation. The tithe-owner has dealt with them as part of his patrimony, which he could rightfully sell or devise to whom he pleased, and which immunities of ownership have been shown not to appertain to ecclesiastical possessions. To sequestrate lay-tithes would be gross spoliation, but, in the secularization of church-property, the legislature would only exercise an authority it has always possessed; and, were the life-interests of present possessors fairly commuted, neither loss nor injustice would be sustained by any person. It follows, impropriate tithes do not at all enter into the question of church reform; they must continue a charge on land, or lands liable thereto may be exonerated on such terms as can be agreed upon by the landlords and lay-impropriators.

Next, as to the interests of private patrons in advowsons. A right of presentation, in its origin and in acts of the legislature, has been shown to have been always considered merely an honorary function, which ought not to be exercised for gain or family interests, but the promotion of religion and virtue. Private patrons, therefore, could not expect to be indemnified for the loss they would sustain by ecclesiastical reform, according to the present value of benefices. All they could expect would be the continuance to them (as was the case in Scot

* Quarterly Review, vol. xxix. p. 556.