mass of the clergy changed backwards and forwards, shifted with the wind, and moved with the tide. From their original popery, they became half protestants under Henry the eighth, whole protestants under Edward the sixth, papists again under Mary, and protestants again under Elizabeth. These four changes in their faith, and five professions in their sentiments, took place in the space of eight and twenty years. Where there was such versatility, there could be little principle and little piety. There were a few good men, the rest were time-serving vicars of Bray. But, in a century after, England could boast of a far more enlightened and virtuous clergy, the principles of thousands of whom would not bend with external circumstances, and the changing decrees enacted by the authority of the state. Their conduct would be according to conviction, but they must be first convinced. The act of uniformity required them to do what they conceived to be contrary to the honour of the glorious Head of the church, and hostile to the purity and integrity of his institutions. In consequence of this, they made a stand, separated themselves from the establishment, and formed those dissenting societies which remain to the present day.

It has frequently been the subject of acute discussion how far men should yield for the sake of peace, and what principles they ought to sacrifice, in order to preserve the unity of the church. The situation in which the persons are placed, will have a considerable influence on their judgment, though, in many instances, they may be insensible of its power. If they belong to the dominant sect, it is natural for them to speak in the strongest terms in favour of union and peace. What they have done themselves,

they will certainly wish others to do. Natural disposition will likewise have considerable effect in such a controversy. Men of timid minds, and of soft and yielding hearts will be inclined to give up much for the sake of avoiding separation. On the other hand, persons who are unconnected with a hierarchy, who are under no restraint of interest, nor feel the force of the esprit de corps, will view things in a different light, and act according to their views. Truth will appear to them of more consequence than peace; and if they cannot have both, they will embrace truth with their whole heart, and, though with reluctance, bid her desirable companion adieu. They will be joined by another class. Men of firm and vigorous minds, who unite with their intellectual qualities stern intrepid virtue, will be unmoved by situation; and regardless of their external circumstances, and the losses which they may sustain, will follow the decision of judgment, and the dictates of conscience with an unwavering soul. A third class will, in such circumstances, be formed of persons who, though rather deficient in strength of nerves, and decision of character in ordinary life, are eminent for the power of religion, and delicacy of conscience; and would not, for the gain of the whole world, comply with a measure which gives offence to God, and defiles their souls with guilt.

That people may differ about trifles is too frequently seen; and when they break off from the communion of a church on account of these, their conduct is highly reprehensible. But there is an extreme on the opposite side. When men yield, for the sake of peace, to impositions against which conscience revolts, and which conscience condemns as

hear what they have to say in their own behalf, what they can alledge in favour of the sentiments which they espouse, what are the principles for which they contend, and what are the faults of the English church on account of which they separated from her communion.

Let a dissenter, as he professes to be the follower of these men, and to adopt their ideas, step forth and declare his principles, and every candid man in England, of every denomination, will hear without prejudice. He may employ as much energy as he pleases. Animation, earnestness, and strong colouring will be allowed him. But let him use no scurrility, no low abuse, no bitter sarcasms, no unjust accusations. A dissenter accepts the offer; he hopes to be found guilty of none of these faults; he begs to be permitted to express himself with frankness, and the confidence of truth; and he will stand up and speak, while churchmen and others, who choose to form a a part of his audience, sit and hear. As he conceives the subject of high importance, he desires to speak as in the sight of God, and wishes all who are present to consider that the eye of God looks into their heart, to examine its reasoning, and to observe its decisions.

The fundamental principle on which I build the whole of my system is, "That Jesus Christ is the sole head of the church." A legislative authority in it belongs to him alone. This authority he has exercised by framing a divine constitution in every respect perfect and complete. To this, in all its parts, I feel myself indispensibly bound to adhere. Whatever he has revealed, that I am called on to receive. What

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ever he commands, that I am obliged to obey. Whatever he forbids, it is my duty to avoid. Whatever he has left indifferent, that no man, or body of men, has a right to enjoin, or to forbid: for who should make either a duty or a sin of what Christ has made neither the one nor the other. If any man, or body of men, make additions to Christ's constitution, fidelity to him constrains me to reject them, as a criminal encroachment on the sovreign authority of the great Head of the church. Or if they take away, or leave out a part of Christ's constitution, and do not enjoin the whole, from the same principle I am under the necessity of refusing to embrace their system; because they impeach the wisdom of the divine Legislator, as if in his constitution there was something superfluous; and assume an authority in his kingdom to which they have not the shadow of a claim.

To these sentiments, and a corresponding conduct, I feel myself bound by the general spirit of the New Testament, as well as by particular injunctions. "Be not ye called Rabbi: for one is your master, even Christ; and all ye are brethren. And call no mau your father upon the earth: for one is your Father, which is in heaven. Neither be ye called masters: for one is your Master, even Christ." Matt. xxiii. 8, 9, 10. Christians have a right to all the doctrines and institutions of the Gospel, just as they were communicated to the world by Jesus Christ: and in order to the enjoyment of them, none should render necessary any thing more than Christ has made necessary. As the church is the kingdom of the Redeemer, in which he is the sole Legislator, and all the clergy, and indeed all men who profess to be his disciples, are but his servants, entrusted with not a grain of

legislative authority, but only of ministerial power, it is little less than high treason, nay it is more than high treason, to make the laws of Christ of none effect by their canons, and exclude from the benefit of his institutions those whom he commands them to receive. Can it possibly be imagined, that He, in whom are hidden all the treasures of wisdom and knowledge, would give authority, either to civil or ecclesiastical governors, to undo what he has done, or contradict what his wisdom has enjoined.

A second principle, which is a main pillar of my religious system, is," that the sacred Scriptures are the only rule of faith and practice." The words of Chillingworth to this effect, which have been always quoted with approbation, "the Bible, the Bible alone is the religion of protestants," I can apply to my sentiments with the greatest propriety. The Bible, the Bible alone is the religion of protestant dissenters. All my religion is contained in this book. Whatever I find in it, I receive with reverence, as a revelation from God and I receive it without an objection to a single idea. It is the voice of God, and I feel it my duty to listen and obey. On the other hand I receive nothing as religion which is not contained in this book, by whomsoever it may be maintained, and however great the names which it may boast of as its advocates. If Eusebius were to bring me the creed agreed on in the council of Nice, and say, "subscribe your name to the truth." I would answer, this is your creed, but you are fallible men; I will examine it, and see if it accords with the word of God. "But we are the fathers of the church, to whom the profoundest reverence should be express