ought to be inviolably sacred, and that all, without exception, should enjoy the liberty of worshiping God, in the way which appeared in their eyes most agreable to divine institution.

The Baptists, with the exception of the rite from which they derive their name being confined to adults, in every thing adopted or espoused the distinguishing sentiments and modes of the independents. They had not been behind them in the days of suffering; and during the quiet of this period kept pace fully with their brethren in the reception of every general principle, and in their zeal for the doctrine of religious liberty. As they had all the advantages for free and unbiassed inquiry which the independents enjoyed, they made equal improvements, and by the exhibition of the same liberal ideas rendered a benefit to their country and to mankind.

To the Quakers all must look with respect for the justness of their ideas in every thing relative to religious liberty, and the rights of conscience. They were not the first to bring forth the doctrine before the world; but from their very origin their sentiments on this subject were perfectly correct. And what sheds a lustre of glory over them, they have been universally maintained, and invariably acted upon by them in every country, not excepting those in which they have possessed the greatest influence, and the governing power.

On the whole, this period may be considered as highly favourable to the spirit of religious liberty. Though opposition was made, and more was probably intended, yet good principles were more firmly laid in the hearts of dissenters, and took deeper root and where the minds of men improve, and the light of truth

shines on them with brighter and more fervid beams, though events may be inauspicious and gloomy, the cause of human happiness is gaining ground, and extending its benign influence in the world.

It is to the praise of dissenters in the first period of their legal existence, that while they asserted this important principle, they do not appear to have been guilty of that mournful abuse to which human nature is so prone, in what may be called the distinguishing tenet of the sect: they did not make an idol of it. To this crime, the propensity of the votaries of every religious denomination is but too strong; and the records of ecclesiastical history contain manifest proofs both of its efficacy and extent. As one star differs from another star in glory, so one truth exceeds another in the lustre of its excellence. There is, in this respect, a gradation in the Christian system; some truths are essential to the existence of religion in the soul; others are highly important to its well-being; and there is a third class which is confessedly of inferior moment. In a well regulated mind, these truths are estimated according to their excellence, and their influence on the soul bears proportion to their relative value. But how apt are men to lose sight of this beautiful order, to exalt monstrously in their ideas, the distinguishing dogma of their party, to give it a disproportionate place in their esteem, and an undue authority over the heart and life. If a man were seen walking with his head on the ground, while his feet were dangling in the air, it would be said, " every thing is out of place: feet are necessary and useful; but it is to walk on the ground, not to impose that office on the head, and assume its place." Such is the unseemly posture of the soul when some inferior

truth usurps the highest seat, and pushes down the essential principles of the Gospel to a lower form. Episcopalians, presbyterians, independents, baptists, quakers, and methodists, have all need to lay this subject seriously to heart; and the consideration of it may be productive of great and lasting benefit to all.

CHAP. III.

REASONS OF DISSENT.

SECTION I.

GENERAL PRINCIPLES ON WHICH DISSENT IS FOUNDED.

THE sacred Scriptures recommend union among Christians, with the energy and pathos of divine authority and while the church remains in its purity, separation from it is a heinous crime. But whatever men touch they defile; and the whole stream of history discovers a tendency to corruption in the best institutions. This takes its rise from the depravity of human nature, which mistakes, or dislikes, what God has ordained; and lops off what is displeasing, or adds what appears beautiful and venerable. From this propensity flowed the system of superstition and temporal domination which ended in the abyss of popery.

The reformation arrested this progress of evil. It however did not take for a model the apostolical church, as delineated in the New Testament; but in this country satisfied itself with removing those things, in doctrine and worship, which appeared abominable, and wore evident marks of the impurity of the whore of Babylon. The tendency to lose what has been

gained, and to sink back into corruption in one form or another, shewed itself speedily in the English church. The tolerant and liberal temper which wished to render every thing as light as possible upon the conscience, soon died away; and the stern spirit of demanding unqualified compliance on every point arose in its stead. In the mean time, light increased: questions were agitated which sharpened men's minds, and led to the discovery and evidence of many important truths, which had not before engaged the attention of the learned and religious world. These, as they were discovered and believed, formed a part of the mental system, and produced trains of reasoning, modes of sentiment, and rules of conduct unknown before. The body of the clergy, in the year one thousand six hundred and sixty, were widely different from their predecessors in office in the year one thousand five hundred and sixty, and far more enlightened on a variety of the most important subjects. Let not this be considered as a reflection on the reformers. It is only saying that the world did not stand still, that the impulse which they gave it continued to act; that so beneficial was the effect of their discourses, and their writings, that men's eyes were opened to see the truth in a clearer light; and that they were afterwards enabled to follow up the discovery of other valuable truths by means of the clue which the reformers had put into their hands.

In consequence of these advantages, pious and enlightened men learned to examine matters with a more penetrating judgment and nicer discrimination. Their virtue and goodness kept pace with their improvements in knowledge. Little to the honour of the English character at the æra of the reformation, the