We may mention, here, another cause of injury to the purity and permanent prosperity of the churches. The support of the ministry, by taxes, levied on all the inhabitants, operated oppressively on the members of other denominations, created much distress to individuals, and produced a wide-spread dissatisfaction in the community. As the right of a voice in the election of a minister was justly claimed by those who were obliged to pay taxes for his support, the character of the minister depended, of course, on that of a majority of the voters in a parish. The consequence has been, that in many instances, when the majority have become opposed to the doctrines of the existing church, the minister has been expelled, another of opposite sentiments has been chosen, the meeting-house has been seized, and funds, contributed by pious men of former generations, for the support of the ministry, have been applied to the maintenance of men to whom those contributors would have refused to listen. This is the natural effect of the system, and those who uphold it have no right to complain. The American principle, that representation accompanies taxation, is just. If men are taxed by law to support a minister, they have a right to a voice in his election, and they will, of course, choose a minister whose principles accord, as nearly as possible, with their own. Reflecting and pious men, generally, are now, it is believed, thoroughly convinced, that the principles of Roger Williams furnish the only secure basis for the peace and prosperity of a church. It is hoped that the laws of Massachusetts will, ere long, be conformed to these principles, and religion be committed to the protection of God and of the liberal and pure-hearted disciples of the Redeemer.[323] This subject has detained us from our main theme, though it is appropriate to a work which we design to be an exposition of the nature and effects both of the principles of religious liberty and of the opposite doctrines.