BOfOHT OF H. EDSALL V'ALWORTH It t THEOLOGICAL SEMINARY, Princeton, N. J. BV 741 .W554 1824 Williams, Thomas, 1755-183 Religious liberty stated ai enforced on the principle; /^//vy^^ u /^//^.r //M r~? :?-^ ■4 T'TJ-'CT ^-320LOc:oiL ■?K. /> RELIGIOUS LIBERTY >^ STATED AND ENFORCED ON THE PRINCIPLES OF SCRIPTURE AND COMMON SENSE. IN SIX ESSAYS; INCLUDING AN HISTORIC ACCOUNT OF THE RISE AND PROGRESS OF INTOLERANCE AND PERSECUTION ; WITH NOTES AND AN APPENDIX. -P^ BY THOMAS WILLIAMS. SECOND EDITION. TO WHICH IS NOW ADDED, AN ESSAY ON THE DUTY AND IMPORTANCE OF FREE COMMU- NION AMONG CHRISTIANS OF EVERY DENOMINATION. " Hold fast tbe liberty wherewith Christ hath made us free." — Gal. v. 1. LONDON: PUBLISHED BY W. BAYNES AND SON, PATERNOSTER ROW; AND II. S. BAYNES AND CO., EDINBURGH. 1824. W. Baynes, jun. Printer, Tokenhouse Yard. CONTENTS. Page Introduction 1 Essay I. On the Principles on wliich the Christian Church is founded 6 II. The Original Terms of Church Communion. ... 19 III. The Doty of Inquiry, and the Right of Private Judgment and Free Discussion 38 IV. The Spiritual Nature of Christ's Kingdom 70 V. The Nature and Effects of Intolerance in Reli- gion 89 VI. Historic Sketch of the Rise and Progress of In- tolerance and Persecution 117 Sect. U. From Constantine to the Reformation .... 127 III. From the Reformation to Charles 1 136 IV. From the Irish Massaci-e to the Revolution of 1688 148 V. Persecutions in America 157 VI. Persecutions on the Continent, particularly in France 162 Conclusion. Present State and Final Overthrow of Popery 183 Appendix, Xo. I. (Appendix to Essay I.) 209 II. (Appendix to Essay III.) 213 III. (Appendix to Essay IV-.) on the Right of the Civil Magistrate to enforce the Sabbath 222 .Ess.\T on Free ("ommunion among Real Christians of every Denomination, especially in the Present Period ; vrith some Notices of the Writings of Messrs. Booth, Fuller, and R. Hall, on this Subject. RELIGIOUS LIBERTY STATED AND ENFORCED, &c. Of all the doctrines of Christianity, Heli- gious Liberty, though one of the most important, has been one of the last to be understood and acted upon. For more than fifteen hundred years, it was a Iheresy, abhorred by all sects and parties. The Catholic Church (so called) has never acknowledged it, nor can she, consistently with her own safety ; for Religious Liberty pro- duces free enquiry, and free enquiry is admitted, on all hands, to be fatal to the Roman Catholic religion. The Reformers dissented from almost every principle of the church of Rome, but this — the right of persecution : and though Luther and some others thought it rather too much to hum heretics, all agreed that they should be restrained and punished ; and, in short, that it was better to burn than to tolerate them. The church of England has burnt Protestants for heresy, and Papists for treason. The church of Scotland and the London ministers, in the Interregnum, declared their "utter detestation and abhorrence '2 INTRODUCTION. of the error of toleration, patronizing and pro- moting all other errors, heresies, and blasphe- mies, whatever, under the abused name of Liberty uf Conscience*." In tine, all sects and parties, who have claimed Religious Liljerty for them- selves, have no less earnestly refused it to their antagonists. That creatures ought to serve their Creator, is a principle self-evident and incontrovertible ; and if they do, it must be according to the light afforded them, from whatever source that may be derived. This obligation creates a right ; for, surely, every man has a riglit to perform his duty to God, and to deny this, is to dispute the divine authority. To worsliip God, is the first of moral duties; and there is no power upon earth that can invalidate or s^ipercede it. But, admitting that man ought to worship God, and that he ought to worship him accord- ing to the light afforded, — I thence infer his right to Religious Liberty ; or, in the strong language lately employed by a certain popular Society, that " every man, in every age, and in every country," has " a sacred, unalienable right to worship God according to his conscience," which " no individuals, or governments, or legis- Jatures, can, without injustice and oppression, directly or indirectly infringe t :" — a principle which has recently been admitted by the highest * These facts will be substantiated by authorities in the last Essay. f Protestant Society, for the Protection of Religious Liberty. — See Evan. Mag. 1815, p. 512. INTRODUCTION. 3 Rames in this country, both civil and ecclesiasti- cal * ; but it can derive no autliority from them : it V6 horn Heaven. Here J am sensible of having arrived beyond the limits of Tolcraiioit. To that term, indeed, 1 have strong* objections, which I shall now take the hberty to enumerate. 1. Toleration implies something; wrong-, or at least doubtful, in the casef. We tolerate evils which we cannot wholly prevent; but no man thinks of tolerating virtues, or unquestionable rights. 1 conceive it, therefore, equally improper to speak of tolerating the worship of God, as it would be to talk of tolerating obedience to the king, or to the laws. 2. Toleration also implies a right to forbid, which here I can by no means grant. Shall ser- vants tolerate each other to obey their master? The idea is perfectly ridiculous; but when ciea- tures talk of tolerating one another to obey their Maker, it is not only ridiculous, but profane ! Farther, 3. The term Toleration seems, in this case, to apyjly to both parties. To tolerate our fellow- * See Parliamentary DcJjates, vol. xx, p. 212, Sic. f '■'■Toleration, allowance given to that which is not approved." — Johnson's Dictionari/. Ill the Debates on Lord Sidmouth's Rill, 1811, Earl Stanhope said, He lialed the word toleration; it was a beggarly, narrow, Hoithless word : it did not go tar enough: he hated toleration be- cause lie loved libertij. — Parliament, Debates, vol. xx, p. 2;j(). Mr. W. Smith said, — " All the evils of which we hail to complain arose from the absurd notions of toleration and indulgence. He abhorred such terms. He knew of nothing but Religious Liberty, which was the right inherent in every man to worship God in biif o»vn mode — Ibid 418. B 2 4 INTRODUCTION. servant to obey, is to tolerate our master to receive obedience; and the higher this is carried, the more ridiculous it appears : hence a Toleration Act might properly be entitled," An Act to per- mit Almighty God to receive the Worship of his Creatures!" So much for toleration ; but what is persecution ? This 1 take to be ' the interruption or annoyance of any persons in their attempts to serve God, according to their conscience, either in public or in private :' or, ' the inflicting upon any person pains, penalties, or disabilities, ridicule or re- proach, merely on account of their religion, — their worship not interfering with the worship of others, and their avowed principles not being inconsistent with the safety of the state.' I add these provi- sions and restrictions, because I can easily con- ceive of circumstances in which they may be necessary*. For instance, if a Popish priest, in his canon- icals, were to enter one of our churches, and attempt to say mass, I should consider him, not as exercising his own right, but as infringing ours. In like manner, if a Quaker were to come into a Protestant chapel, like some of their first zealots, and, under a supposed influence of the Spirit, * "The Protestant doctrine on this head, so far as Protestants are consistent with themselves, seems plainly to be this: — ' Th;it * none arc to be subjected to any kind or degree of civil penalties, * merely on account of their religious opinion, or from any practices * arising from them, if those practices be not detrimental to the ' peace of society, which the magistrate, by his office, stands * engaged to preserve." Doddridge's Works, (Leeds ed.) vol.iii, p.l23. INTRODUCTION. 5 address the minister or people, during their reli- gions worship, he would deserve severe rebuke. ' Keep to thine own njeeting, friend,' I would say, ' and let us enjoy the same privileges that we allow to you.' Reproach and ridicule, notwithstanding a wise and good man should be above regarding them, are, in some cases, acts of persecution, though of a private nature, and ought to be discounte- nanced. A Papist, or a Turk, however we may despise the mummery of his forms, or the absurdity of his creed, is certainly an object of respect ivhile engaged in the worship of his Maker, and ought by no means to be interrupted ; for every kind and degree of persecution for con- science-sake, whether public or private, by a government or an individual, is certainly unlaw- fid and anti-christian f. t I am aware of tlie conduct of Elijah, who mocked the priests of IJaal (1 Kings xviii.); but it is to be recollected that Elijah was a prophet in the highest sense, aud accredited by the power of work- ing miracles ; moreover, that he lived under the Mosaic dispensation, which was a Theocjacy, as will be shewn in my fourth Essay. It should also be remarked, that when the disciples of our Lord, knowing him to possess miraculous powers, wished him to empower them to imitate the prophet, in calling fire from Heaven, to consume certain inhospitable Samaritans, our Lord reproved 1h»m, as neither understanding the spirit by which they were actuated, nor the nature of the Christian dispensation. " He turned and rebuked them, and said, 'Ye know not what manner of spirit ye are of; for the Son of man is not come to destroy men's lives, but to save them. » Luke ix. 56, ciC- ESSAY I. On the Principles in ivhich the Christian Church is founded. " When our blessed Saviour cjimo to establish his religion in the world, he gave a law snitabie to his nature, as he is Trince of Peace ; a law of mildness and gentleness, of snbinission and forbearance towards one another." — Care's Prim. Christ. Pail iii, ih, S. Jesus Christ has foundetl his religion in the principles of benevolence and love. " A new commandment," said he " give I unto you, that ye love one another*." The terms old and new are, I think, used in the Scriptures, in a manner somewhat peculiar. Old is applied to what is aged, decaying, growing obsolete, — so it is ap- plied to the old covenant, — the old testament dispensation : iieiv to the Christian covenant or dispensation ; not that it is ahsolutely new (for it is " of old, from everlastingt") ; but because it has superceded the former, and can itself never decay, or be superceded by another. " In that he saith a new covenant, he hath made the first old ; now that which decayetl) and waxeth old is ready to vanish away|." So this commandment is not ahsoluteli/ new, as though it had never before been heard of (for it is as old as the moral law); but because it is incapable of decay, and • JobDxiii.34. t Jer. xxxi.4, jHcb.\iii. 13, FUNDAMRNTAL PRINCIPLES. 7 cannot grow obsolete. It is the precept ^hereon tlie cliurch is founded, and the criterion by which it nuist be known : — " By this shall all men know that ye are my disciples, that ye love one another*." And never can this principle be superceded. It shall be in force, not only to the end of time, but shall run parallel with eternity. "Now abide these three, — Faith, Hope, and Charity; but the i^Teatest of these is Charity f-" Our Lord particularly guarded his disci- ples against dissentions, divisions, and the breach of Christian fellowship. Joseph cautioned his brethren, — "See that ye fall not out by the way ;" but never did brother, or father, or master, so reiterate the ])recept," See that ye love one another J ;" — never were brethren, or children, or servants, so remiss in their obedience. He made it his dying command, and sealed it with his blood ; but his breath was scarcely evaporated, his' blood was hardly cold, when his followers began to differ and divide. First concerning meats and drinks, — then about ceremonies and holydays, — the beggarly elements of the world. When persecution arose it united them, and the heathen said," See how these Christians love ;" — but no sooner did peace and prosperity daw^n on them, then they again began to differ and divide^. A word, or a letter, was sufficient to break com- * Jolmxiii, 35. f iCor.xiii, 13. I See John xv. 12, 17, Sec § " At first," says Cclsns, tlie bitter oricmy of Christians in thd third century, "at first, when they were but few, they ajgreed; bu-t when they became a multitude, they were rent again and again ; and each will liave their ow n factions, for they had factious spirits from the beginning." — Milner'i Cliurch History, vol. I, cent, iii, chap. 21. 8 ESSAY I. immion*: and soon, ivversinii' the comnunid of tlioii* Master, tlioy ciirsod ono another in their prayers and in their creed f* He liad commanded fhem to eat and ihink toi;ether in his name;};, ■which, among the heathen, was a bond of tViend- ship ; and the savaa'e that ate with an enemv pUxlged his own Hie tor his safety ; bnt they quarreHed in the very act, and instead of a bond ofnnion, fonnd in it a uround of war, Hke that of Amalek — "from generation to generation — even for ever." Every new persecution drew tliem together, as sheep are (h'iven by the sliep- lierd's dog : every interval of peace and Hberty scattered them, as sheep are scattered without a shepherd. So prone are Christians to forget the tirst principles ot' tlieir religion, or to act in op- position to them. Tlie principles of Christianity are, however, stiU the same, — love and unity. The "nature of the church's unity comes now under our enquiry, ami is of great importance, since conformity in taith and ceremonies has been n)ade the common ground of persecution. " The community asserteii,'' says the great Crt/r/w," is such as Luke describes, that *' the multitude of of them that believed were of one heart and of one sou) ;"' and Paul, when he exhorts the Ephe- sians to be " one body and one spirit, even as they * 'Of*o,icrio; ami V°»--'^^« difler but iu one letter; tlie lormer, beiiijf the shibbitleth of the Orthodi)\, means that the Son was of the saint substnuce with the Father ; the latter, brinsf the s/tibbohth of tlK> Semi- Ariaiis. means that he was of /lAe substance; ami persecution was groundeil on this nice <.listinclk>n. — See the last Essay. t See the Atlianasiau Crccil, and the Comuiiuation iu the Boojc of Comniou l'ia)cr. : 1 Cor. xi. '2o. FUNDAMENTAL f RINCIPLES. P were callr.'d in oiif; Jiope.' Nor is it possihlr*, if tljc.-y are truly persuaded lliat God is a comruon Father to tlieiii all, and Christ their common Head, })ut that, being united in brotherly affec- tion, they should mutually communicate their advuntaj^es to each other*." 'J'hat this union cannot imply a perfect unity of opiniim, is evident from the nature of tlie case ; for no two persons, who allow themselves to think at all, can on all j)oints think perfectly alike. Difl'erences of sentiment, in fact, prevailed in the Christian church from the beginning, as to the eating of meats offered to idols, and other points already mentioned, on which St. Paid himself advises every one to "he persuaded in his own mind," and act accordingly '| . Even divine inspira- tion and the gift of miracles did not produce a perfect uniformity. The apostles Peter and Paul diffi^rcfd, not indeed on any point of Christian doctrine, but on a question of disci |)Iine, more important than many that have divided modern churcJH.s; and yet we have no kind of evidence that they broke connnunion, nor is the fact sup- posed ; much less did they exconnimnicate or anathematize each other. Here 1 beg leave to remark, that every thing in the primitive churches was calculated to pro- mote love and unity, perhaps in a degree imprac- ticable, or at least that is not practised^ in any modern churches. Many things contributed to * Calvin's Institutions, book iv. cap. 1 (Allen's Translation) vol. iii, i». 8, 'J. t Mora. xiv. 5. C 10 ESSAY I. this. The voice which all the memhers had in the government and disciphne of the churches and tlie meetings, whether public or private, which they held for the exercise of their spiritual gifts*, while they called forth all the talents of their members, endeared them also to each other, as brethren of the same family: and though they had Bishops and Presbyters, what were these * The species of communion above referred to is unknown, itl the generality of modern churches, of any denomination, though it may be sometimes winked at, in the private societies of its mem- bers. Nothing can be clearer, however, than that, in the primitive churches, either at their public or private meetings, every member (among the males, at least) had the privilege of expressing his senti- ments and feelings. It is true, that great wisdom and prudence were necessary in the management of these, and this probably occasioned their discontinuance. Something of tlie kind has, however, gene- rally attended remarkable revivals of religion. Such were the propheciiivgs, as they were called, in the times of Queen Elizabeth ; and the meetings for prayer and expounding, at the rise of Method- ism, which produced so many local and itinerant preachers: not learned divines indeed, but often men of strong natural powers, plain sense, zeal, and piety. Many of these laboured with their own bands, like Paul, to support themselves, wliile, at the same time, they spread the gospel at a small expence ; for it would require the resources of a rich establishment to support wholly the number of preachers employed in the Methodist Societies, Arminian and Calvinistic. This is not meant to set aside the necesssity of a learned ministry, but to point out an able body of auxiliaries; and if ever the world be evangelized, it must be by such instruments, or l)y miracle. We hear much complaint, in different denominations, of the want of Missionaries; — this would probribly produce a speedy supply. It would, however, require great uisdora and prudence to encourage modest zeal — to repr. — I know this is an unusual rendering of the particle »», but I beg leave to suggest that the context loads lo it, the apos- tle representing the cross as the scene of triumpii. Perhaps this |)reposition may be so used in correspomleuce with the Hebrew beth, to which all the grammarians assign the sense of on, or ypo/i, in some instances; so it .seems to be used in Acts vii.33; and it is undoubtedly thus used in composition, — as in (j^^^ittu, to look upon, — i[/.'!rxi^u), to plaij upon, — tiAirrvu, to spit upon, &c. 16 ESSAY I. This was the only display the Saviour ever made before the world. He used the cross as a footstool to his throne ; and promised an interest in his kingdom to one of his fellow-sufferers, who though lie believed in his divine mission, seems not to have anticipated that his glory was so nigh. *' Lord," said he, " remember me, tvJien thou comest into thy kingdom !" " To-day,'' replied the Saviour, " shalt thou be with me in Paradise*." In this instance, I apprehend, we have an illus- tration of the apostolic maxim, that "no man can say that Jesus is Lord, but by the Holy Ghost '('." In an age and country where Christian- ity is the established religion, this seems an extra- ordinary assertion ; but to confess Christ in the midst of sufferings and death, was a case obvi- ously very different: yet in all cases it is certain, that the influences of the Holy Spirit are neces- sary, to make us the willing and obedient subjects of the Redeemer's kingdom. But though the faith of Christians may be substantially the same, I am far from thinking all the primitive Christians would have explained their principles in precisely the same terms. It was religious controversy which taught them to be accurate in expression; and I am very appre- hensive, that if an inquisitor (whether Popish or Protestant) had come with his books and his pen, to scrutinize their faith, that many of them would not have stood the test of his creeds, articles, and confessions. Perhaps some would have con- * Luke xxiii. 42, 43. f 1 Cor. xii. 3. FUNDAMENTAL PRINCIPLES. It fessed, with the good woman in Fox's Maityr- ology, " I cannot dispute for Christ, but I can burn for him." Indeed, by looking into the early fathers, as well as the latter, we soon perceive a want of uni- formity of expression ; and yet amidst all this we find a glowing attachment to the Saviour, a jealousy for his honour, and a devotedness to his service ; and though, on many points, they might be puzzled to answer some of the questions of our modern catechisms, yet we should find in them a decided conviction of their own unworthi- ness, and of the necessity of divine grace ; with an unanimous ascription of their salvation to the mercy of God, and the merits of the Lamb. Nor do I conceive the repetition of creeds or catechisms the best proof of orthodoxy, even now. They may be learned by heart, with very little conception of their meaning. If you wish to ascertain a child's knowledge of divine truth, put your question into other words, equally easy indeed, but different from those which he has been taught to use. As respects adult Christians of simple education, if you interrogate them on points relative to human depravity, or the cause, the means, and the nature of salvation, there will be much harmony in their replies, and they will generally be expressed in Scripture language. It is the use of scholastic terms which introduces heresies. I knowit is generally considered, that Scripture language is too vagiie and equivocal to be made the criterion of orthodoxy, because all sects D 18 ESSAY I. adopt it ; but I know of no authority we have to form another standard ; and though some men, of very uncliristian principles, may subscribe to the Scriptures, when they do it with such limita- tions as imply it to be their opinion, that Peter was ignorant, or Paul erroneous ; and that even Jesus Christ himself was " peccable and fallible," I humbly conceive they might, with the same good faith, subscribe to the Koran of Mahomet, or the Shasters of the Hindoos. If, indeed, orthodoxy is to be made the term of admission to the temporalities of an established church, I know of no articles which could exclude men, whose primaiy object is worldly interest. Thirty-nine articles, we see, will not do it; for we have had Arians, Socinians, Antinomians, and even Sceptics, in the church ; and were they jnultiplied tenfold, and drawn up with all the quibbling skill of a committee of lawyers and civilians, it would be of no avail. Men, devoid of principle, look not at the means, but at the end ; and while they see *' a snug dormitory in the church," as Cowper says, think nothing of the risk in climbing to it. Thei/ are men of principle, who refuse to sign articles which they do not believe; and these are not the men against whom the church ought principally to guard. Creeds and articles will not ensure union of sentiment, either in an established or seceding church. The only way I can conceive to restore unanimity among Christians, is by returning to the simplicity of the Scriptures, — content to be as orthodox as Christ and his apostles; and TERMS OF COMMUNION. 19 as the Bible circulates more extensively, and is more generally read, I have some hope, that if our creeds should be less systematic, they will be more scriptural ; nor can I suppose our devo- tions will be less acceptable to their great Object, from being offered in language more approaching that of divine revelation. ESSAY JI. On the Original Therms of Church Communion. " It is treason — more than treason — for any set of men to make the laws of Christ of none cilVct by their canons; and to exclude from the benefit of his institutions those whom he commands them to receive." Bogueand Bennett's Iltst.oJ Dissenters. The Terms of Communion, instituted by Christ himself, relate only, as I apprehend, to the essentials of Christianity ; or to those principles of faith and action, which are necessary to salva- tion. Love lo Christ and obedience to his com- mands form these essentials, and are the universal characteristics of his disciples, in the New Testa- ment. To be a true Christian, was then the only term of Christian communion, and consequently ought still so to be. Good John JBunyari expresses this sentiment, somewhat quaintly, indeed ; but with a liberality much beyond that of the times D 2 20 ESSAY II. in which he lived. " The church of Christ," saith he," hath not warrant to keep out of their com- munion the Christian that is discovered to be a visible saint, by the word; — the Christian that walketh according to the light he hath with God *." What are the evidences of any person being ' a visible saint,' or * a true Christian?' — is not here the question. — " By their fruits ye sjiall know them," saith our Lord ; and it is certainly the duty of every Christian society to enquire into the fruits of faith, as evidences of its being genu- ine, in every candidate proposed to their commu- nion ; but, satisfied on this point, I contend, that they have no right to require any thing farther, as the term or condition of their admission, " Whosoever (says Mr. Locke) requires those things in order to ecclesiastical communion, which Christ does not require in order to life eternal, he may, perhaps, indeed constitute a society accom- modated to his own opinion, and his own advan- tage ; but how that can be called the Church of Christ, which is established upon laws that are not his, and which excludes such persons from its communion, as he will one day receive into the kingdom of Heaven, I understand notf-" The liberal Bishop Hoadleif says — " In all other societies, the express will of the founder, and the terms of fellowship and communion which he has laid down, are accounted sacred. Jn all other kingdoms, the will of the supreme * Bunyan's DillVrences of Jiiilgment about Water - Baptism. Address to the Reader, Works, vol. i. 8vo. t Letter on Toleration, fi- 26, 12iii©j l^K}. TERMS OF COMMUNION. 21 power is a law. No one pretends, or dares pre- tend, to make laws of equal force with his. How hard then is the fate of the Christian church, or of the kingdom of Christ, when his will is declared insufficient, and the invented words and decisions of his subjects are made co-ordinate with his own, equally exclusive of others of his subjects from the communion of their fellow-sub- jects ! And how hard is the fate of those believers in him, who desire communion upon the terms God has prescribed^ to be excluded by the words of men — by the inventions of men — imposed upon them for his precepts ! And how unhappy is the church, to be reduced, by any such methods, within more narrow bounds than our Lord him- self has confined it ! *'* An eminent writer of the present day says — *' The practice of incorporating private opinions and human inventions with the constitution of a church, and with the terms of communion, has long appeared to him untenable in its principle, and pernicious in its effects. There is no position in the whole compass of theology, of the truth of which he (Mr. Hall) feels a stronger persua- sion, than that no man, or set of men, are entitled to prescribe, as an indispensable condi- tion of communion, what the New Testament has not enjoined as a condition of salvationf." These, however, are but human authorities, and no farther to be regarded than as the reason- ing employed is founded on the principles of * Hoatlicy's Postscrrpt to his Answer to Bishop Hare, p. 254. t HaJI on Terms of Communiou, scconJ edit. p. iv. 22 ESSAY II. Scripture and of coimnon sense; for doubtless great names, and perhaps more of them, may be found in favour of luiman articles and creeds, as terms of Christian communion ; but " to the law and tiie testimony"' is our appeal : and in farther prosecuting this enquiry, the following circumstances must be considered : — 1. The manner in which our Lord character- izes the future members of his church, or in other terms, the subjects of his kingdom. They must be "born again," — "born of water and of the Spirit;" -^- they must "repent, and believe the gospel" — " beheve and be baptized ;" and when^ after his resurrection, Jesus sent his apostles forth, their commission was, to " teach [or disci- ple] all nations, baptizing them," &c. 2. When the apostles did go forth and " preach the gospel to every creature" — "then they tliat gladly received the word were baptized; and" (in one instance) " the same day there were added [unto them — i.e. the churcli] about three thou- sand souls;" — in another case," many which heard the word believed; and the number of the men was about five thousand ;" — and, after the death of Ananias and Sapphira, " believers were the more added to the Lord, multitudes, both of men and women*."' I confess, however, that these texts appear to me to refer to additions made to Christ's church imiversal by conversion, rather than to tlieir being admitted to any particular church or congregation ; but if they refer to the * Acts ii. U ; iv. 4 ; T- 14. TERMS OF COMMUNION. 23 latter, still here is no reference to any " form of sound words*," wlietlier creed or catecliism, to be subscribed or recited, previous to their admis- sion to communion. .3. The addresses to the primitive churclies, in the apostolical epistles, characterize them in gene- ral terms only, as "the saints — the called — the faithful — the elect and sanctified." Thus, the first epistle (as arranged in our New Testament) is addressed "to all that be in Rome, beloved oi God, and called to be saints ;" — the next, to " the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, witli all tliat, in every place, call upon the name of .lesus Clirist, both theirs and ours ;" — another, "to the saints and Jaifhjid in Christ, which are at Colosse;" — and so of the rest. Now, in all these cases, there seems to be no reference to their opinions, or even the articles of their faith ; but they are described by characters common to every true Christian, and referring only to the essence of Christianity. 4. When these Christians are exhorted to faith and holiness, such exhortations are not formed on any particular sentiment in which one Cliris tian might diflbr from another, but refer to "the * This expression," TI)e /orm of sound words" (2 Tim, i. 13) hag l)ccn engerly caught at hy some writers, as the first intimation of an established creed ; but is rather a model or pattern to bo imitated, than exactly copied. Welstein explains the word {viroTv^oat;) as denoting a painter's sketch. if, however, St. I'aul refers to any " form of words," it must be «crip(iiral, and is our authority for adhering to the language of inspiration. — See Machnight. 24 ESSAY II. common faith *'* — "the common salvation f"— in which they all agreed, and which they all pur- sued. Thus, the doctrine of justification by faith, which used to be considered as a funda- mental principle, is made the ground of an argu- ment (not for licentiousness, as some have con- sidered it, but) for holiness. " What shall we say then, shall we continue in sin, that grace may abound? God forbid J." So the doctrines of a resurrection and future state are, in another epis- tle, made the foundation of an exhortation to zeal, diligence, and perseverance, in the Christian life : " therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord §." And in other epistles, arguments to the same effect are drawn from the dignity of Christ's person and mission — from the work of redemption — the gift of the Holy Spirit — and the destruction of the present world. " Seeing, therefore, all these things shall be dissolved, what manner of persons ought ye to be ||?" 5. The rule of admission given by St. Paul is— - *' Receive ye one another, as Christ also received us, to the glory of God," and " not to doubtful disputation^," — which 1 consider as an express proliibition to exclude any one from Christian communion, on account of questions which do not concern the glory of God, or on which real Christians are and may be divided : and so plainly * TitBs i, 4. t Judc a J Rom. vi. 1. § 1 Cor. XV. 68. H 2Pet. iii, II, &c. U Rora.xv.7; xiv.l. TERM OF COMMUNION. 25 doth this appear to be the apostle's meaning, that 1 know of no other interpretation which does not, in my conception, offer violence to the sacred text. 6. In cases referring to the worship of God, or admission into his church, though positive precepts were often dispensed with, moral purity, or personal holiness, never was. Of the positive precepts thus occasionally dispensed with, I observe the following: — J. Circumcision, during the passage of Israel forty years through the desert; Josh. v. .3, — "All the people that were born in tlie wihlerness .... they had not cir- cumcised." 2. Sacrifices, Ps. 1. 8, — " I will not reprove thee for thy sacrifices, or thy burnt-offer- ings [which ought] to have been continually before me." 3. The Sabbath, Matt. xii. 5, — '• On the Sabbath-day, the priests in the temple profane the Sabbath, and are blameless." 4. In the same chapter (ver. 4} we read that David *' did eat the shew-bread, which it was not lawful for him to eat," and yet is justified in it by our Lord himself: but where do we read of moral precepts being thus dispensed with, or transgressions of the moral law excused? Indeed, whenever moral precepts and positive institutes come in competi- tion, no comparison is admitted ; but the Lord says — "I will have mercy, and not sacrifice," Matt. ix. 13; and when sacrifices have been offered to him, instead of mercy, how indignantly hath he rejected them ! " Who hath required this at your hands? .... bring no more vain oblations: incense is an abomination to me," &c. Isa.i. 10 — 16. ^(> ESSAY II. Lastly^ When any are repelled or rejected from tlu Christian church, it is never for the want of circumcision, or baptism, or any other external rite; but always for moral pravity, or fundamental error : " un,2:odIy men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ." Jude, ver. 5. Wlen I had written thus far, I met with the following; passage, in a work where I had not been led to expect so much liberality; and as it is to the point i|| question, and will occasion little repetition, I beg leave to transcribe it: — '* There does not appear to be any good reason (says my author) why a church shall not admit to commu- nion " ALL who love our Lord Jesus in sincerity." Many passages of Scripture seem to teach us to do so. Paul, having stated that nothing availed, but "a new creature," adds, "As many as walk by this rule, peace be on them, and mercy, and upon the Israel of God *." In writing to Timothy he says, " Follow righteousness, faith, charity, peace, with them who call on the Lord out of a pure heartt-" I cannot conceive words more expressly to enjoin the forbearance for which we plead, than—" Let us therefore, as many as be perfect, be thus minded ; and if in any thing ye be otherwise minded, God will reveal even this unto you. Nevertheless, whereunto we have already attainef?, let us walk by the same rule, let us mind the same thing J." If any have • Gal. vi. 16. t 2 Tim. ii. 22. t Phil. iii. 15, 16. TERMS OF COMMUNION. 27 attained to faith in the same Saviour, and to " fol- low after holiness," ought they not to *' receive one another as Christ hath also received them, to the glory of God * ?" " The apostle, indeed, beseeches the Corinthians, by the name of the Lord Jesus, that they *' all speak the same thing," and that there be " no divisions" [or schisms] among them ; but tliat tbey be perfectly joined together, in "the same nihid and the samejudgment f." This is mostearnest^y to be wished ; and to this blessed state shall all Christians arrive, when they see " face to face." While they are here, they ought to be dilige'itly pressing forward towards perfection in knowledge and holiness J; and the greater progress they make, the more nearly will they agree wiih each other; but in their present imperfect state they must " forbear one another in love, endeavouring to keep the unity of the Spirit, in the bond of peace §:" and this will be necessary "till we all come in the unity of the faith, and of the know- ledge of the Son of God — unto a perfect man — unto the measure of the stature of the fulness of Christ II." When the exhortation to the Corin- * Rom. XV. 7. t 1 Cor. i. 10. X A certain author, who shall be nameless, is silly enough to ridicule the iflea of aiming at what is unattainable ; as if we were to place no copies before our children — no models befure our pupils — but what we thou;j:ht them capable of equalling. " Be ye perfect^ as your Father which is in heaven is perfect," (Matt. v. 48) surely or- tant. But it is perfectly consistent with strict scriptural discipline, to hold communion with those who believe the gospel, and are exemjjlary in their conduct, while they are ignorant of some points, which we yet consider to be revealed by God *." But to return to our argument, on the Terms of Church Communion. The reader will probably re- collect that, early in this Essay, several texts were quoted, which connected with our subject water- baptism ; and which have induced many Christians to consider that as an absolute pre-requisite tosuch communion. They are such as these : "Except a man be born ojtvater and of the Spirit, he caiinot enter into the kingdom of God f :" — " Go teach all nations, baptizing them : — and he that believeth, and is baptized, shall be saved J." — In these and other passages, baptism stands con- nected with conversion, with faith, with pardon, and with admission to the Christian ciiurch, to which it was certainly the usual introduction : but the difficulty is, that baptism is equally connected with salvation ; and the same texts wljich prove baptism essential to communion, will also prove it essential to final happiness. Let us examine the most important passages. *' Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." * Haldane's View, p. 374,.'>. f John iii. .0. J Markxvi. 16. 30 ESSAY 11. It does not seem very important whether, by *4he kingdom of God," be here meant the kingdom of Christ in the present, or the fntnre state ; since none who are not the subjects of the former, by regeneration, can have any claim to admission into the latter. To be " born of water," is therefore essential in both cases, or in neither. It cannot refer to a mere profession of religion, for certainly the new birth is not requisite to this ; and as to %vater-baptism, however important it may be thought to church-membership, it can hardly be supposed absolutely necessary to our being the subjects of Christ's kingdom, either here or in another world. This has induced many to inter- pret the expression of figurative, or spiritual baptism, the one baptism of the INew Testament, ■which alone is necessary both to communion and salvation *. However, the ablest commentators, 1 believe, consider being "born of the Spirit" as the only * This is the interpretation adopted by the Society of Friends, bnt is by no means confined to them. " It is not necessary in this place to understand material water, bnt rather the purifying grace of Christ, as in chap. iii. 11." — Dr. Ji'iilke oil the Rlunmh Test. " To be born of water and of the Spirit, is an Hebraism, which signifies spiritual water f Sec Mitt. iii. 1 1. — Saurins SermonSy vol. vii. p. lis. Sec also Poli, Synop. Crit. in loc. vol. iv. This reduces the baptisms of the New Testament to " one bap- tism," Fphrs. iv. .0 ; and it is perfectly consistent with the manner of the sacred writers t() sink external rites into their spiritual design ; but in no case to sink an esseiitiHl point of ndigion into an outward lite, John the baptist rightly said, when Christ appeared, " He must increase, l)nt I must decrease." So, when St. Peter makes Noah's rtood a typo, he does not allude to water-baptism, but to its moral JmporV- " •''c answer of a good conscience," &c. 1 Pet. iii. 21. TERMS OF COMMUNION. 81 absolute requisite to salvation ; and baptism as its usual, but by no means indispensable accompani- ment ; since it seems opposite to the very nature of Christianity to make its grand essential to con- sist merely in an external rite, to which have conformed, in some instances, the greatest of hypocrites, and the worst of men *. In other passages of Scripture, baptism stands connected w'\i\\ faith, in a manner which has led some persons to consider them equally indispens- able. Thus, when our Lord, after his resur- rection, commissioned his apostles to " preach the gospel to every creature," he added, **he that believeth and is baptized, shall be saved." Here faith is certainly the great essential of Christian- ity, and baptism is introduced as the usual and regular expression of that faith ; but by no means equally indispensable, since, in the latter member of the sentence, it is not said, " He that is not baptized ;" but, *' he that believeth not — shall be condemned." Faith (which, when genuine, always includes repentance) is often made necessary both to com- munion and salvation, but baptism never is ; for though it be the regular path to both, it is not, * Dr. 3Iant indeed, and some otlicr high-chiirch writers, make baptism to be the only regeneration, and therefore indispensable. " We argue for l.aptism being the vehicle of regeneration, because it is the vehicle of salvation.'' — Mant on Regeneration, p. 35. Whether this be the doctrine of the chprch of England, I leave others to enquire, — I have to do only with the doctrine of the Scrip- tures. Those who are interested in the other question, I refer to the able tracts of Mr. BiddiUph, Mr. Scott, and Mr. Bugs, in answer to Dr. Mant. ^2 ESSAY II. T conceive, absolutely requisite to either This rite may admit its subjects within the pale of Christianity, but does not of itself, even in the view of our Baptist brethren, admit to the com- munion of any particular society or church. Some baptized adults have never been admitted to communion, whether through the intervention of death or other circumstances ; and it is no singular thing, for a person convinced of the duty of adult baptism, to submit to the ordinance, and then immediately to join a Paedo-baptist church ; and this not from capriciousness, but the ordinance has been administered with that understanding. To sum up these remarks, — though baptism was generally previous to church communion, I am not sure that it was always so. Those who believed were usually baptized, and of course admitted to the Lord's Suppei ; yet it is possible — I may S3,y probable — ' that from the first there might be exceptions. Cases might occur of per- sons who believed, and yet were not baptized; or (jf persons being baptized, and yet not admitted to communion: so, on the other hand, I hav^no* proof that, under some peculiar circumstances, persons might not be admitted to communion without Christian (or perhaps any water-) bap- tism. Mr. Hall thinks that this was the case even of some of the apostles, of whose baptism we have certainly no account*. And should a * " Since it is ujanifest that «he baptism of John did not supercede the Christian ordinance, they being pcrlccll> distinct, it is natural TERMS OF COMMUNION. 33 pious person in our times, who has not, in any manner, been baptized *, object to the rite, as io enquire who baptized Ihe apostles, and the 120 disciples assem« bled witli tliem at the day of Pentecost. My deliberate opinion is, that, in the Christian sense of the term, they were not baptized at all. .... It is almost cerlain that some, probably most of them, had been baptized by Jolin ; but for reasons which have been already amply assigned, this will not account for their not siibmittins? to the Christian ordinance. 'J"he true account seems to be, that the pre- cept of baptism had no retrospeclivc bearing; and that consequently its oblij^alion extended only to such as ^'^'rc converted to Christian- ity, subsequently to the time of its promulgation. Such as had professed tiuir faith in Christ, from the period of his first mani- festation, could not, without palpable incongruity, recommence that profession, which w'o;jld have been to cancel and annul their former religious pretensions When St. Paul says, "As many of us as were baptized into Christ have put on Christ'' (Rom. vi. 3) Iiis language seems to intimate that there were a class of Christians to whom this argument did not apply." — Hall on Commnnion, p. 40. * I am far from wishing to enter into the thorny questions respect- ing baptism, and particularly as to the mode ; but even su])posing im- mersion to have been the ancient form, I cannot but think that those who now use it have deviated in some very expressive circumstances. Mr. Robinson, some time since, reprehended the very indecorous mode of throwing the subject on his back, instead of bowing, as an act of worship," in the name of the Father, of the Son, and of the Holy Spirit." — Sec Robinsons Hist. of Baptism, p. 7. And a learned and ingenious writer has very recently stated strong reasons to believe, that pouring was added to immersion, which he considers as going into the water, and not submersion, or going under it, as now practised in adult baptism. — See Letters to the Deacons of '/wA/Mn- for Christian bap- tism ; however, that was no obftaele to him ; and he proposed them as memiiers fit to be tahrated in a New 'I'eslament church. I'heir naujos were John Calvin, (he Reformer; Wm.'rindai, the translator of the Bible; .John Owen, Vice Chancellor of Oxford; IVI. Henry, the Expositor; and Is. Watts, the composer of the psalms anil TERMS OF COMMUNIOX. 35 The essential character of the liOrd's Supper is that o^ communiou, — the coiniiiunioM of a family derived from the same head, partaking' of the same food, enjoying the same privileges; and I \\m led to ask, Does not the same blood flow through all their veins? Does not the same Spirit animate every heart? Who then shall separate the members of the holv family? Or who shall hymns on the lahlp. The lailics vpre Tliccia, (he writer of Ihr Alex- andrian MS ; Mary Countess Dowager of Warwick; Lady M. Vere; JjHdy M. Arniyne; and Miss Marg. Baxter, whose praises were in all the churehcs. The good old man moves that tliey be admitted, and sits down. I fancy a soleran silence ensues, the feelings of the heart rebel against ojiinion. 1 imagine I see in the lower seats tears of gratitude How from the eyes of industrious labourers emfdoyed, widows and or})hans fed and clothed, and youths educated by the Christian liberality of some of the ladies. In nearer pews stern Justice sits voting jii the features of fathers grown wise by the labours of others of the eatidiiiates. The junior members smile allection at the name of ^\'atts, and their parents melt at the sight, venerating a man who allured their much-loved offspring out of the world into the principles of religion, and so into the chareh. The seven venerable deacons, .... catch the fire of a holy amliiiion, to enjoy the great accession of knowledge and virtue, that knocks at their door for aflmission I . . . . "And you, pastor of the church! you who are both a guidg of the blind, and a teacher of babes, what will you do? Rise from yonr seat, stand up and shew your i)eop!e the way of salvation} Collect the votes of justice, gratitude, and lovi; ; open tlit*- gates that the righteous uation, which keepetb the truth, may enter in ! W ere the apostle Peter in your place, he would say,' Cod hath shewn me that I should not call any man common or uiicbaii. — Of a truth. 1 perceive (Jod is no respecter of persons ; but in every nation h« that feareth (Jod ami woikctli righteousness, is accej)ted of him. I'orasmuch, then as Ooil gave them the like gift as he gave us, who believed on the Lord Jesus Christ, what nm I tliat I xhouUl uitlistand iiodV Yea, were the chief .Shepherd and JJishop of souls there, would not the go<»dness of his heart cxpanil his arnjs, and distil Ironi hii> lips in accents melodious as these, ' Come, je blessed of my father, inlieiit llie kingdom prepared for you, — for I was a stranger* and yc took me in." — Mlxcell. WorUs, vol.iii, p. lyl. F 2 36 ESSAY II. dare to divide the members of the mystic body ? Shall the little differences and misunderstandings which prevail among real Christians, respecting an external, and confessedly a non-essential rite? God forbid ! I am aware that some writers have explained the communion (or fellowship) of Christians, as consisting chiefly in their mutual communication of temporalities, or in having " all things in com- mon ;" but I doubt the universality of this latter circumstance, even in the apostolic age ; nor can it be confined to that, because the term is ap- plied to the body and blood of our Redeemerf; yet I certainly do think, that the benevolence of the first Christians toward each other was so much beyond the practice of modern limes, that the statement would appear incredible to many read- ers, and require an accumulation of evidence to satisfy them, that would far exceed the bounds of this Essay. It has been indeed supposed, that the doctrine of Excommunication implies the right of pre- scribing terms of Church communion, and of punishing heretics and dissenters ; but if the es- sentials of faith and practice are sufficient to claim the right of admission, nothing but apos- tacy from that faith, or from practical religion^ can afford sufficient ground for such exclusion. Either a man's creed or his conduct must lead us to question the reality of his experience, before we can have ground for his excision. In all t 1 Cor. X. 16. TERMS Of communion. 37 Scripture examples this was the case. Those " who denied the Lord who bought them, and put him to an open shame," could have no longer claim to rank among his disciples, and therefore were properly excluded*. But what were the nature and effects of this excommunication? Did it extend to fines, im- prisonment, and death ? No such thing. In ex^ eluding apostates from the church, they returned them to the world from whence they came : and and because Satan is the Prince and " God of this world," therefore are they said to be given over into his hands f, and treated as his servants and children, imtil brought back by repentance and reformation. To conclude this Essay, I cannot but think the arguments herein adduced sufficient to justify the proposition with which it commenced, that * The late excellent Mr. Booth seems so far to have forgotten his asual caution as to represent the apostles as giving over a member of Christ to the Devil. His words arc, — "Gospel churches are sometimes obliged to exclude from their communion those whom he [ChristJ has received, as appears from the case of the incestuous person in the church of Corinth.'' 1 Cor. v. 5. On this Mr. Hall very properly asks," In what light was the inces- tuous person regarded? .... Was it uiidrr the character of a member of Christ, or an enemy to the j;0spcl? If we believe his own repiesentalion, hn doeniod it uccessaiy for him to be expelled, as an infections loavcn, (ho roBlinuance oC \\liich would roiiupt llie whole mass; so that whatever proofs of repentance he might after- wards exhibit., these could have no influence ou (he principle on which he WHS exelu 42 ESSAY III. and, perhaps give two or three evenings in a week to company or amusement. Formerl}*, indeed, the Sabbath used to be devoted to re- Ijo-ion ; but since the great enemy of mankind has invented Sunday -newspapers, they, in too many cases, supercede both the Bible and public worship: a very serious injury to the morals of society, and especially of the manufacturing classes ! The institution of a gospel ministry is certainly a great blessing to mankind ; and the support of men who zealously devote their time and talents to public instruction, and the duties of religious worship, is not only to be justified, but commended : yet, to transfer religion wholly to our ministers, to leave them to enquire and exa- mine the Scriptures for us, as if it were no busi- ness of our own, is a sad delusion. Religion is a personal concern, and demands individual en- quiry; and were tiiis examination thought as im- portant to their temporal as to their spiritual interests, we should not find men so ready to resign it into other hands. They are not merely the irreligious and profane, who thus shift the duty from them. There are some who consider it not the province of laymen to study the Scriptures ; and I even fear that that there may be clergymen, in more tiian one denomination, who countenance the error, and consider their hearers as bound to receive the truths of religion upon their authority ; whereas the Berean Christians before referred io, are commended for not taking the word even of an DUTY OF ENQUIRY, &C. 43 apostle, without examination : and I cannot but censure the language too often used in the pulpit, when preachers recommend certain doctrines, with the assurance of their being true, without condescending to lay before their hearers the evidences on which they are founded. But for ministers to venture so far as to pledge, not only their word, but their soul for the truth of their assertions, is not only ridiculous, but profane. *' None of them can by any means redeem his brother, nor give to God a ransom for him *." Some indeed, are complaisant enough to sup- pose their hearers so well acquainted with the Scriptures, that it is unnecessary for them to cite particular passages to prove their doctrines, which is certainly an easy way to save their frouble in producing them ; but it is neither the way to " save their own souls," nor the souls of those that hear them. The preacher's authority is not derived from the desk in which he stands, however elevated ; nor from the gown he wears, however elegant ; nor from two or three letters prefixed or appended to his name. The Sible is both the source and the ensign of his authority ; without this, his word has no more weight than that of the clerk who sits beneath him. On the other hand, I do not mean that public teachers should be always proving what was never doubted ; nor that they should throw in a quantity of texts, little or nothing to the purpose, as if to make up in number what they * Ps.xlix.7. G 2 44 ESSAY III. want in weight*. A preacher's style should be richly imbued with the language of Scripture; but when a point is to be proved, his texts should be few, clear, and decisive t- A farther impediment to free enquiry is, a pre- vailing prejudice, that sacred learning is a prero- gative of the clergy, and scarcely to be expected in any but those educated for the church. It is unquestionably their duty to prosecute and pro- mote such studies; but we have had illustrious laymen, to whom the highest scholars in the church have bowed ; and to establish this fact, it is enough to recite the names of Milton, Selden, and Sir Edward Leigh J; of Sir Isaac Newton, Mr. Locke, and the eccentric Hutchinson. Even our own times have produced Biblical critics of * This method of producing, on every subject, a multitude of text* has led to the too fashionable custom of expounding Scripture by the sound of words, rather than by the sense ; and this had been much encouraged by the injudicious use of Concordances, and marginal references ; the latter of which have been so multiplied in some Bibles, that I have found not more than one in ten pertinent, or illucidatory. It is not always necessary to know how often the same word is used throughout the Scriptures: the texts compared should at least have some analogy. t The following custom, among some Christians in India, as men'* tioned by Dr. Buchanan, is remarkable and striking: — " Sultianaden (the Hindoo preacher) delivered his discourse io th(^ Tamul language, with much natural eloquence, and with visible tfTcct In quoting a passage from Scripture, he desired a lower minister to read it, listening to it as a record; and then proceeded to the illustration." — Buchanan's Researches, p. 69, 3d ed. It is possililc this custom may have originated in the want of convenient Bibles for the pulpit ; so our Lord, when he had read his text, delivered the roll or volume to the minister of the synagogue (Luke iv. 20) as being inconvenient to hold it in his hands; but now the Kibic is become portable, I am not gratified in seeing a preacher put it on one side, as done with, when lie has read his text, I Author of Critica Sacra, &lC. DUTY OF ENQUIRY, &C. 45 the first class, in Mr. Bowyer, Sir W. Jones, and those venerable scholars, Jacob Bryant and Granville Sharp ; and had I not confined myself to the deceased, I would add one name from that communion most tremblingly alive on this point — the ingenious author of Horee Bibliccey and other learned works. It is on systematic theology, however, that the clergy, of different denominations, seem particu- larly jealous ; possibly not so much from a mean opinion of our understanding, as from a supposi- tion that laymen are not so deeply interested in the preservation of the faith : but there are con- siderations which, to those skilled in spiritual arithmetic, may render truth more valuable than if our lives, as well as our livelihood, thereon depended. In times of persecution, the clergy have not furnished more than their proportion to the martyrology. Even in Mary's time, though the whole body of the clergy had been Protestant in the preceding reign, -out of 277 persons who suffered at the stake, there were only twenty-six clergymen, — not equal to half the number of the female martyrs ! As to a knowledge of the Scriptures, it i» evident that so nmch does not depend upon criti- cal skill and literary leisure, as upon a mind pre- pared to receive the truth in love and meekness. When the heart of a sinner is melted down by divine grace, he is ready to pour his very soul into the mould of the gospel *, and receives the impression of its leading principles, with the ease * See Rom. vi. 17, in the original; oria Mackfiight. 46 ESSAY III. of liquid metal. This is particularly true as to the doctrines of grace; for the heart must be melted before it cau be properly impressed. With respect to verbal criticisms, indeed, the illiterate man must feel himself incompetent to discuss them ; yet he who has acquired a scriptural taste, if I may so express myself, may often form a tolerable judgment even of these, from their ana- logy with the style and doctrine of other parts of Scripture ; but on the practicability of ac- quiring sound scriptural knowledge, the learned Bishop Horsley gives the following unequivocal opinion: — *' I will not scruple to assert (says his Lord- ship) that the most illiterate Christian, if he can but read his English Bible, and will take the pains to read it in this manner [comparing the Scriptures with each other] will not only attain all that practical knowledge which is necessary to his salvation; but, by God s blessing, he will become learned in every thing relating to his religion in such a degree, that he will not be liable to be misled, either by the refined argu- ments, or by the false assertions of those, who endeavour to ingraft their own opinion upon the oracles of God. He may safely be ignorant of all philosophy, except what is to be learned from the sacred books; which indeed contain the highest philosophy, adapted to the lowest ap- prehensions; he may safely remain ignorant of all history, except so much of the history of the first ages of the Jewish, and of the Christian church, as is to l)e gathered from the canonical fcooks of the Old and New Testament. Let him DUTY OF ENQUIRY, &C. 47 study these in the manner I recommend [coni- parini^ parallel passages] and let him never cease to pray for the illumination of that Spirit by which these books were dictated ; and the whole com pass of abstruse philosophy and recondite his- tory shall furnish no argument, with which the perverse will of man shall be able to shake this learned Christian's faith. The Bible, thus stu- died, will indeed prove to be what we Protestants esteem it, — a certain and sufficient rule of faith and practice, — a helmet of salvation, which alone may quench the fiery darts of the wicked *." " With respect to the difference of opinion on religious subjects, among Christians," another prelate, supreme in office, some time since ob- served, in the highest assembly in the kingdom, " That the basis of religion was the Bible ; and he held those to be the most orthodox Christians, who adhered the most strictly to the doctrines laid down in that sacred volume. To explaim it was the duty of all mankind, and its interpre- tation was confined to no particular sect. To use coercion, in compelling uniformity, was not only impolitic, but, while man was constituted as man, it would be impracticable. The very basis of toleration depended on abstaining from the attempt t-' It was the doctrine of the immortal Chilling- worth, that the Bible, and the Bible alojie, " is the * Bishop Ilorsley's Nine Sermons, p. 227 — 9. K is Lordship ap- pears fo have committed a mistake, in quoting this last text from memory. — See liphes. vi. 16. t Si)ecch of the Archbishop of Cautcrbury. Parliament, Debates, vol. XX. p. 242. 48 ESSAY III. religion of Protestants f and the present pious Bishop of St. David's (as well as the prelates just referred to) assures us, that the " Bible alone is the religion of the Church of England;" tho' many of the clergy appear to think otherwise. Dr. Marsh in particular (a name of high authority, and now exalted to the mitre) in his " Enquiry into the Consequences of neglecting to give the Prayer- Book with the Bible," pretty plainly intimated^ that the Bible alone was an insufficient guide. The Margaret Professor was probably not aware that he had taken his stand on Popish ground ; the Catholic priest, Gandolphy, however, finding him here, was so delighted, that he instantly printed ■*' A Congratulatory Letter" to the Doctor, with a friendly invitation to take another step, and reconcile himself completely to the mother church. Dr. Marsh felt indignant at this; and in his reply endeavoured to make the Catholic feel that he had triumplied too soon, and that he had not intentionally g'lxen up the vital prmciple of Protestantism. To this the priest replies," You seem to have clothed, yourself in Catholic armour, unconscious of the banners under which you were fighting; but let us take courage in con- sistency, and our cause will never fail to triumph ; Iiaving thrown away your own arms, as it is a Catholic weapon that you have seized, it is from a Catholic you should learn how to manage it*." Indeed, the Professor does appear at some loss to manage his weapons; for, in order to get rid of the dilemma into which he was thus inadvertently • Ciai!dol|iby's KepK to Marsh. DUTY OF ENQUIRY, &C. 49 drawn, lie is obliged to distinguish between the true religion and the established religion : a dis- tinction by which the Dissenters will probably feel more obliged than his own church. This divine and his coadjutors will, however, allow us to read the Bible, provided we take the Prayer-Book with it, which is more than our Catholic guide will do; but then the latter offers his services as an oral instructor, which he con- siders as far more important. Perhaps, the clergy of both churches may so far be actuated by the same principle, — they are afraid to entrust us with the Bible alone, lest, perchance, it should not lead us into their communion. Another modern writer says, *' As an interpreter of the Bible, as an authorized teacher and in- structor, the Church becomes the genuine source of Christian love and charity ; thus ' keeping the unity of the Spirit in the bond of peace*:" that is,^ if I understand this author, if we all say as the Church says, there will be no contradiction, and if no contradiction, no dispute ; but where then is our Christian liberty ? — where our right of free enquiry? Beside, if I am to be wholly led by the Church, or which is the same thing, by the Prayer-Book, and must always explain the Bible by the three Creeds and thirty-nine Articles, I had better give it up, and adhere to the latter only, without the trouble of comparing them. It is of no use to examine where we are not allowed to chuse. In saying this, however, I * Claims of tbc Established Church, p. 72. U 50 ESSAY III. beg to explain, that my design is not to censure either the articles or creeds; but to contend for what every consistent Protestant ninst admit, that the authority of the Scriptures is paramount and supreme. As to the Church of Rome, it is obviously absurd for her members, whose creed has been long since unalterably fixed by ecclesiastical authority, to talk of examining the reasonableness of their principles; and some, who have lately been so rash as to attempt it, have been very properly reproved. Catholics have no trouble in their religion, — but to believe iniplicity, and to obey without enquiry. On a late occasion, some British Catholics have been so misled by their feelings, and the display of their liberality, as to claim a right to judge of "the reasonableness of their belief:" for this they have been very properly reproved by one of their prelates, Bp. Milner, the Vicar Apos- tolic of the midland district, who peremptorily as- serts, that " it is NOT the Catholic rule of faith that every individual should judge of the reasonableness of the different articles of faith ; but he is to believe them on the authority of the Catholic church*!" But, blessed be God, we are Pro- testants, and our faith is not under the dominion of priests; nor are we amenable to any man, or set of men, for our opinions, but to God only; for ho alone can jutlge with what seriousness and * ' Pastoral Instructions for Lent,' by Dr. Milner, Bishop of Can- tabala, anil Vicar Apostolical of the Midland District. Dated Felv J9, 181G.— See Oj. t Acts iv. 12. DUTT OF ENQUIRY, &,C. t55 (says our Lord) him will T also deny before my Father, which is in Heaven*." To enjoin npon such a man secrecy in his religion, is to require what is impossible in itself, impious toward God; and even cruel to our fellow-men. The convert finds himself in a situation like that of the lepers in Samaria, who discovered the treasures of a deserted camp. " We do not well," said they, while they enjoyed them alone : " this day is a day of good tidings and we hold our peace: if we tarry till the morning light, some mischief will come upon us. Now, therefore, come, that we may go and tell the king's household f." Such was unquestionably the conduct of the first disciples of otir Lord. " Philip findeth Natha- niel, and saitli unto him. We have found him of whom Moses in the law, and the prophets did write, .Tesus of Nazareth, the son Joseph J:." So also the woman of Sichar " left her water-pot and went her way into the city, and saith to the men, * Come, see a man which told me all that ever I did : is not this the Christ § ?" Had the primitive Christians been content to keep their religion to themselves, tiiey might have defied |)ersecutors ; for, God be praised ! tyrants cannot read the heart: but they considered this as an act of perfidy to the Saviour. Even after they were apprehende/l, great pains were some- times taken to persuade them to recant and to conform ; and had they been like many modern Christians, who see no harm in the rites of Jag- • Matt. X. 33. t 2 Kings vii. 9. : John i. 4;>. § Johniv. 28, 29. 56 ESSAY III. gernaiit, or Biidha, and who make no scruple to assist in the devotions of a Roman mass or a Turkish mosque, they might easily have avoid- ed all the horrors of persecution. It was but to cast a little incense upon the altar — to swear by the life of Caesar, — or to reproach Christ, and they were free; but they had not so " learned Christ:" — they gloried in the cross, and counted all things but loss, dross, and refuse for the Sa- viour's sake ! Upon these men it was of no use to enjoin si- lence: their hearts were full of love and gratitude to the Redeemer, and they spread everywhere the savour of his name ; but the question here arises. Whether they had a right to do this, without permission of the magistrate, and know- ing it would render them obnoxious to the laws? If, in a former Essay, I succeeded in proving that man has a right to worship God, it will certainly follow, that no one has authority to forbid him : and if I demonstrated, as t conceive I did, that rights and duties are inseperably con- nected, so that every man has a right to do his duty, — I may safely infer the right of free en- quiry from the duty of investigation ; and I do not expect that any person, who admits the latler, will dispute tho former. The only matter of de- bate which can arise here is, Whether we have a right to communicate to others the result of our enquiries ? — and this is a point so clear, as it re- spects religion, that it will scarcely admit of controversy — at least in this free country. Even Dr. Paley says, " Every species of intolerance, DUTY OF ENQUIRY, &C. 57 which enjoins suppression and silence, and every species of persecution, which enforces such m- junctions, is adverse to the progress of truth:" and to deny the right of discussion, is to deny the first and dearest of human rights, — the right of conscience ; yea, to deny the right of God to the obedience of his creatures: and the tyrant who should attempt it, would imitate those Pagan Emperors, who assumed the attributes of the Supreme, and dared to mimic his lightning and his thunder ! But it requires consideration, in what manner we may express a difference in opinion from our superiors, and witli what caution we should op- pose the dogmas of an established faith. With a grave face, a modest countenance, and a re- spectful bow, we xndiy presiime to differ, and even humbly intimate the reasons of our difference. Yes ; says Dr. Paley, " I tolerate all books of serious argumentation : but I deem it no in- fringement of religious liberty, to restrain the cir- culation of ridicule, invective, and mockery upon religious subjects*." Mighty well this, if both parties were conformed to the same rule ! but this will not do. A downy Dean may sit at his ease, and write a " Tale of a Tub," or any other tale that ridicules the fundamental truths of the reformation ; — or a Doctor of Divinity may write Notes on Hudibras, and make a niock of divine influences, so that he do not attack the church, by which he is maintained. I am not an advo- cate for levity on religious topics ; but I see no * Palej's Moral Phil. vol. ii. p. 337. 19ty edit. I 68 ESSAY III. reason why it should be allowed on one side, and prohibited on the other: — why a Butler or a Swift shall be permitted to burlesque vital and practical religion, and a Robinson or a Ringle- tub must not touch a rite or a ceremony, — a lawn sleeve, or even a surplice. Yes, I retract : — I do see a reason. Truth and Piety are invulner- able ; but human inventions and traditions trem- ble at the breath of Ridicule ! — and some persons seem to know this. But to oppose the religion of the State, it may be said, is to affront the government, and to insult the established authorities. Far be it from me to plead in favour of ribaldry and profaneness ; but I esteem the rights of conscience sacred, and the freedom of the press inviolable. It was under such pretences as the above, that Archbishop Laud restrained our liberties in the reign of Charles I. " The Queen and the Roman Catho- lics must not be insulted ; and therefore all offen- sive passages, such as calling the Pope Anti- christ, the Church of Rome no true Church, and every thing tending to expose images in churches, crucifixes, penance, auricular confession, and popish absolution, must be expunged*," — as being, no doubt, " ridicule, invective, and mock- ery on religious subjects." Farther, It may be enquired, Shall men be al- lowed to affront Christianity itself? — and to at- tack the Christian religion by calumnies and re- proaches? It is indeed much to be lamented that they should do so. Still, however, let the , ■ * Neale's Puritans, vol. ii. p> 172. DUTY OF ENQUIRY, &C. 59 press be open ; and let it be left to the discretion of a British jury, whether the offence be such an outrage of propriety and decency, as to require the correction of the law, as in the instance of libels against public or private characters. It is to be remarked, however, that the cases are not exactly parallel : " Calumny and slander, when affecting our fellow-men, are punishable by law, for this plain reason, — because an injury is done, and a damage sustained, and a reparation therefore due to the injured party ; yet this reason cannot hold where God and the Redeemer are concerned, who can sustain no injury from low malice, or scurrilous invective ; nor can any reparation be made to them by temporal penalties *." Indeed, where God only is concerned, the judgment may be safely referred to himself. " Vengeance is mine, saith the Lord, and I will repay it." Even blasphemy, I apprehend, can only come under the cognizance of our laws, as it is an offence against society, and tends to deprave the public morals. Again, Is not religious controversy attended with danger and inconvenience? Most undoubt- edly. Let us not dissemble, but meet the ob- jection fairly. When weak minds, unqualified to reason and too indolent to enquire, are assault- ed by specious errors, and especially, when those errors flatter the pride and corruption of the human heart, they are often led astray ; and when once they have embraced error, the natu- ral indolence and obstinacy of such persons often * Furneaux'9 Letters to BlackstoDO, 2acl ed. p. 88. It 60 ESSAY III. closes their ears and their hearts against truth. They will not be charmed, though the charmer charm ever so wisely. They have once enquired, perhaps, or at least others for them, and it is enougli : they are satisfied, and will not suffer their quiet to be disturbed by arguments, either from Scripture or from reason. They love the torpor of repose ; and, like the benumbed travel- ler in the polar regions, will sooner sit down and sleep the sleep of death than rouse themselves to encounter the difficulties which attend investiga- tion. But shall Christians shrink from difficulties and dangers to indulge inglorious ease? Do men of the world act thus ? Do merchants resign com- merce because of the dangers of the seas ? — Or travellers give up their enterprises on account of the inconveniences of journeying? Did Bruce, or Park, or Campbell act thus ? Ah ! no. " The children of this world are wiser in their genera- tion than the children of light." In all such cases dangers only excite to greater energy. Nor is controversy in general, or religious con- troversy in particular, so much to be dreaded as many religious persons apprehend. " There is no learned man," says our immortal Milton,*' but will confess he hath much profited by reading controversies : his senses awakened, his judg- ment sharpened, and the truth which he holds more firmly established. If then it be profitable for him to read, why should it not, at least, be tolerable and free for his adversary to write ? In logic they teach, that contraries laid together more evidently appear : it follows then, that all con- troversy being permitted, falsehood will appear DUTY OP ENQUIRY, &C. 61 more false, and truth the more true ; which must needs conduce much, not only to the confound- ing of Popery, but to the general confirmation of unimplicit truth*." " However some may affect," says Mr. Hall, ** to dread controversy, it can never be of ultimate disadvantage to the interests of truth, or the hap- piness of mankind. Where it is indulged in its full extent, a multitude of ridiculous opinions will, no doubt, be obtruded upon the public ; but any ill influence they may produce cannot continue long, as they are sure to be opposed with at least equal ability, and that superior ad- vantage which is ever attendant on truth. The colours with which wit or eloquence may have adorned a false system, will gradually die away, sophistry be detected, and every thing estimated at length, according to its true value. Publica- tions besides, like every thing else that is human, are of a mixed nature, where truth is often blended with falsehood, and important hints suggested in the midst of much impertinent or pernicious matter; nor is there any way ol" sepa- rating the precious from the vile, but tolerating the whole. Where the right of unlimited enquiry is exerted, the human faculties will be upon the advance; where it is relinquished, they will be of necessity at a stand, and will probably decline. *' If we have recourse to experience, that kind of enlarged experience, in particular, which history furnishes, we shall not be apt to entertain • ' Of True Peligion, Heresy, Schism,' &c. Prose Works of Milton, vol. iv. p. 269. 6*2 ESSAY III. any violent alarm at the greatest liberty of discus- sion: we shall there see that to this we are indebted for those improvements in arts and sci- ences which have meliorated, in so great a degree, the condition of mankind. The Middle Ages, as they are called, the darkest period of which we have any particular accounts, were remarkable for two things — the extreme ignorance that pre- vailed, and an excessive veneration for received opinions, — circumstances which, having been always united, operate on each other, it is plain, as cause and effect. The whole compass of science was in those times subject to restraint; every new opinion was looked upon as dangerous. To affirm the globe we inhabit to be round, was deemed heresy ; and for asserting its motion the immortal Galileo was confined in the prisons of the Inquisition. Yet, it is remarkable, so little are the human faculties fitted for restraint, that its utmost vigour was never able to affect a tho- rough unanimity, or to preclude the most alarm- ing discussions and controversies [And] dangerous as free enquiry may have been looked upon, when extended to the principles of religion, there is no department where it was more neces- sary, or its interference more decidedly beneficial. By nobly daring to exert it, when all the powers on earth were combined in its suppression, did Luther accomplish that reformation which drew forth primitive Christianity, long hidden and con- cealed untler a load of abuses, to the view of an awakened and astonished world. So great is the force of truth, when it has once gained the atten- tion, that all the arts and policy of the court qf DUTY OF ENQUIRY, &C. 63 Rome, aided, throughout every part of Europe, by a veneration for antiquity, tiie prejudices of the vulgar, and the cruelty of despots, were fairly baffled and confounded by the opposition of a solitary monk : and had this principle of free enquiry been permitted, in succeeding times, to have full scope, Christianity would at this period have been much much better understood, and the animosity of sects considerably abated*." — - So far this elegant and convincing writer. But we have higher authority than Milton and Mr. Mall. A great part of St. Paul's writings are controversial ; and nearly the same may be said of the writings of the other apostles. In opposing the false prophets and heresiarchs of the time, they have taught us, both by precept and ex- ple, to " contend earnestly for the faith once delivered to the saints;" in which words are described, both the nature and the object of their zeal, which indeed were worthy of each other. They contended eurnestly, like the wrestlers and combatants in the Olympic games, and even risked their lives in the contention; and the object was worthy of the risk. It was for the faiths the tviilli, the gospel of our Saviour; for these Christians did not contend for trifles, as did their successors, in the following centuries. We see in St. Paul's epistles, the tolerance, the forbear- ance, the affection, enjoined toward all who loved the Lord Jesus in sincerity ; but when any apos- tatized from the truth, and renounced the funda- mental principles of the gospel, then how altered * Hall's Apology for the freedom of the Press, 3il cd. p. 3—7. (54 ESSAY III. is his language ! They were no more considered as bretliren, when once they turned their backs upon the Saviour, either by offering indignity to his person, or by shewing a practical contempt of his autiiority. This leads me to notice the fasliionable hypo- thesis of the mnocencf/ of mental error. That there are a thousand shades in the criminality of errors, — that therefore some are compnralively innocent — and that vice is the worst of heresies, I most cordially admit; but it will not therefore follow, that error is in no case criminal. Jurors in fact and in philosophy are only cen- surable as they may arise from indolence, or neglect of the means of information ; but these are not the errors condemned in the Scriptures, which have always a reference to revealed truth ; yet even these, when they arise frorn unavoidable ignorance of that revelation, the means of know- ledge not being within our reach, will hardly be severely scrutinized. "The times of ignorance God winked at ;" for he requires not the exercise of t'llt^nts he has not bestowed — "he does not gather where he has not strewed." Where, how- ever, he has sent the Scriptures, and on points on which those Scriptures are express and full, and especially on such as concern the great essen- tials of the gospel, and affect the vitals of prac- tical religion, error grows to heresy — and even to damnable heresy — in those who "deny the Lord that bought them, and put him to an open shame." Indeed, the worst consequences of heresy are its practical effects, degrading the Saviour, blas- pheming the Holy Spirit, perverting the way of DUTY OP ENQUIRY, &C. 05 salvation, or debasing the moral purity of iruth ; in all which cases, as it becomes painfully neces- sary to make an excision of the member, the body of Christ, that is, the church, is maimed thereby ; so that the sinfulness of error is always in proportion to its moral importance in the Christian system, and to the perspicuity of the revelation from which it deviates*. It may be said of some points of revelation, as of the prophetic oracle, they are so conspicuous that they that run may read them^ — alluding, as 1 conceive, to the hand-posts which pointed the manslayer to the city of Refuge : but while he that run might read, he that dreamed along the way, regardless of these way-marks, might pass them, unobserved, and fall a victim to his own folly and inattention. The Lord hath also graciously promised his Holy Spirit, to guide into all the truth those who huujbly seek his aid, with a disposition to embrace whatever he may be pleased explicitly to reveal. It is, therefore, not an unfair inference, that when persons reject what are evidently the great first jjrinciples of the gospel, they have not thus sought the promised aid, and therefore have little ground to plead their innocence in this • Tbere has boen some difficulty in drawing the line of difference between heresy and schism. My opinion of the former I have ven- tured to give in a note to Mr. Fuller's Essay on Truth, which he saw and appro v<'d (Vide " Dictionary of Religions," p. 4, 5); and Schism, I think, diflcred rhiiffly in the cause of the division arising from a non-essentinl point of difference. The chief evil of the former lay in the magnitude of the error which caused the separation; of tb» latter, in making a separation without a sufficient cause. t Hab. ii. 2. K 06 ESSAY III. matter. Indeed, so far from seeking this aid, it is the general opinion of those who reject these doctrines, that such aids were peculiar to the first age of Christianity, and therefore are not now to be sought, or expected, although the promise of their continuance is " for ever." And where there is an extreme aversion to certain revealed truths, as humiliating, unpalatable, or inconsistent with our notions of divine truth, a priori, as to what it ought to be, though we are not called upon to pronounce upon their state, we cannot help feeling anxiety on their account. The Scriptures represent such " as aliens from the commonwealth of Israel, and strangers to the covenant of promise;" and consequently, — not entitled to communion with the church, as "fel- low-citizens with the saints." But we are not to pre-judge their final state. To their own Master must they stand or fall ; and he only who reads the heart, is able to reward every man according to his works. Let us next enquire into the lawful " weapons of this warfare." We have already rejected the *' carnal weapons" of the civil power, and leave them, with those of military warfare, to the con- summation of the everlasting fire: but there are weapons which arc carnal, beside those of the magistrate ; namely, reproach, calumny, and abuse ; and indeed, some of these are not only carnal but infernal; for Satan is distinctly charac- terized as the " father of lies," and " the accuser of the brethren :" and so utterly do I detest and abhor these diabolical instruments of controversy, that not all the splendor of Luther's zeal, or of DUTY OF ENQUIRY, &C. (IT Milton's g'enius, can reconcile me to them. Even Ridicule, though in some cases unquestionably lawful, is of that equivocal nature that we may say of it as St. Paul says of the law — It is *' good if a man use it lawfully;" but thus to manage it requires much care and prudence. It is greatly to be regretted that some valuable treatises, in defence of evangelical truth, of the last century, are so interlarded with personal invective, that they are become obsolete by that circumstance. However we may listen to reproach on living authors, when we have reason to believe that they are translated to the skies, we can no longer bear to hear their character depreciated and re- viled. Ridicule should be used like the surgeon's knife, — not for the sake of cutting, but of cure. But the proper dialect for polemics is what St. Paul calls " Sound speech, which cannot be con- temned*." Our language should be explicit and decided; but it should also be temperate and modest. " Soft words and hard arguments" are the best weapons of the Christian controversial- ist. The language may be healing, though the argument, to use a technical term, should bite. But we need not wonder at the frequent use of bitter language, when we consider how much it agrees with the general temper of mankind. Railing is also so much easier than reasoning, both in its use and apprehension, that we cannot be surprized at its being so often employed. Readers, in general, prefer it as much as writers. The Scriptures, however, enjoin us not to render "^ -I. - ■■■ ■■ II.,.— M - ,, _^ ■IW, ' . ,, ^,IWI », * Titus ii. 8. K 2 <58 ESSAY III. *' Railing for railing ;" but to *' speak the truth ia love" that so we may convince gainsayers *. Yet while I maintain the propriety, the ex- pediency, and even the necessity in many cases, of religious controversy, I would be far from re- commending a controversial spirit. So, in ano- ther case, though no man is to be censured for claiming the protection of the law against real injuries, yet a litigious spirit is always treated with reprobation and contempt. To contradict, for the pleasure of contradicting, does not disco- ver the temper of a Christian ; and to be always seeking fuel for this flame, in the weakness of our brethren, or the inadvertence of our ministers, so as to make a man offender for a word, is highly censurable. Indeed, I fear that most of the subjects of ecclesiastical dispute have been either presumptuous and profane, or trifling and ridi- culous. Under the former class, 1 include the metaphysical subtleties of the school-men, on the nature of the divine Being, of angels, and the human soul ; and under the latter, the endless disputes about rites and ceremonies, and clerical vestments f. But these are like the sports of children in the market-place, saying to each other. * On the subject of religious controversy I would recommend No. 19, of the Letters of Oniicron, by the late excellent Mr. Newton. Works, vol. I. t This seems to be one of the most trifling of all controversies, and it must, to be sure, make churchmen smile to read the weighty ob- jections of Non-cons to these clerical garbs, and to sec their de- scendants, not only wear them, but earnest in their defence. Oa the other band, Dissenters avenge themselves, by remarking the zeal with which some clergymen trace their divine right very accu- rately op to— the great of Babylon ! DUTY OF ENQUIRY, &C. 69 ** We have piped unto you, and ye have not danced ; we have mourned unto you, and ye have not wept*." Controversy, on the doctrines of Christianity, naturally tends to the diligent and minute inves- tij^ation of the Scriptures : — it leads to accuracy of thinking and speaking on divine suhjects, and inspires a deeper sense of the importance of the great and leading truths of Christianity. These effects have, in many instances, resulted from the impoitant writings of our Reformers, at the time of the grand secession from Popery, — from the labours of those eminent divines, who conducted the Socinian and Trinitarian controversies in the two last centuries, and more recently from the deep and masterly discussions of Presidents Edwards and Witherspoon, Doctors Doddridge and Erskine, and the late excellent Andrew Fuller, who, with a clear and accurate statement of the doctrines of Revelation, tenaciously main- tained their practical influence m favour of a holy life. Respecting the final result of Theological Controversy, I have no apprehensions. " Great is the truth and will prevail." Truth, like light, is elicited by friction, even from the most un- promising materials. No man would expect fire from a flint who had not seen it struck. Out of disputes which have appeared most uninteresting, have sometimes arisen discoveries the most im- portant ; and when once truth has dawned, its path is like that of the just, increasing to the * Luke vii. 32 70 ESSAY IV. perfect day. Whether indeed perfect unanimity of sentiment be attainable in the present world is doubtful, since it can only be founded on equality of knowledge ; for while one man has more knowledge than another, it seems unavoidably to follow, that his opinions will be more correct. Moreover, in a world where candour, modesty, and forbearance, are reckoned among the virtues, some differences of opinion seem necessary for their exercise; so that I am doubtful whether perfect unanimity of sentiment will take place in the church of Christ, until the virtues of the present state shall be exchanged for the sublimer graces of the celestial and eternal world. ESSAY IV. On the Spiritual Nature of Christ's Kingdom. "11 Christ be our King, let ns shew ourselves subjects to him alone, in the great affair of Conscience and eternal Salvaticn." — Bishop Hoadley. I BEG leave to make a distinction here, which is of importance in this discussion. If I contem- plate Jesus Christ abstractedly, as the Son of God and the Governor of the world, I ascribe to him all power both in heaven and earth. " He is King of kings and Lord of lords ;" but when I consider him as King in Zion, and the Head of his church, I am authorized, bv his own words, NATURE OF CHRIST S KINGDOM, 71 to say, that his " kingdom is not of this world * ;" he assumes no secular authority, nor does he in- terfere with any of the political governments upon earth. His spiritual reign in the church is per- fectly distinct from the dominion of his Provi- dence in the world. Ignorance, or inattention to this circumstance, led to the errors of the early German Anabaptists, and the Fifth Monarchy Men of the 17th century, who, from a presump- tion that he was about to assume a temporal reign, offered to commence it for him, and in his name. There is no sect of the present age, how- ever, so far as I know, thus presumptuous; at least, they are content to wait till the Millenium : — a mysterious period, which it is not necessary for us at present to consider. When Jesus said, " My kingdom is not of this world," his tirst object appears to have been to deny its interference with the authority of Coesar, or his deputies. His kingdom was not secular or temporal, and therefore did not implicate him in treason against the state, as had been pretended. 2dly, In its erection, it exhibited no more of the pomp than of the power of the world, — it came not with observation ; that is, not with outward show or splendor'] ; nor did it afford worldly * John xviii. 36. t MfTa 9r«p«T»[)»io-tw,', Luke xvii. 30. — But could Pilate have foreseen that uie prelen(le(i successor of this Jesus would have woru a triple crown, and liave talicn upon him to appoint and dethrone kings and emperors, w hat would he have said ? Jesus himself, how- ever, made uo such pretensions; — his " kingdom is not of this world'' — an expression which implies more than it expresses, namely, that it is of a character distinct and dili'erent from all worldly em- pires; in short, as stated ahove, that it is spirituul, and that Lis reign is in the hearts <>f men. 72 ESSAY IV. gratifications or enjoyments ; it consisted " not in meat and drink, but in righteousness, and peace, and joy, in the Holy Ghost* :" — a circumstance that I fear has not been attended to by all those Avho deny its secularity. — 3dly, The kingdom of Christ is not of the world, as he was not of the world j ; but is purely spiritual: he hath a throne in the heart of every true Christian ; and vain are all pretensions to discipleship, while the heart is unsubdued by grace. He is also King of the Church, and there his reign is no less spiritual and sublime. The influence of Christ, in his saints and in his church, is like the power of attraction in nature, — it affects not only planets and their satellites, but every particle of matter in them, down to the primitive atoms of creation. It keeps all in motion, and each in its proper sphere. The same Spirit which humbles the heart of a convinced sinner, raises the devotion of the saint, directs the worship of a little society on earth, and inspires that of the glorious com- pany of " the church of the first-born in Heaven." But to return to our more immediate subject. Jf Jesus himself assumed no temporal power, he could confer none; and this indeed he very expli- citly declared, in forbidding his disciples in any case to exercise it. '* The princes of the Gentiles exercise authority over them, but it shall not be so with you; if any man will be chief, let him be the servant J;" — that is, emulate each other in labours and in suffering, but usurp no authority; * Kom.xiv.l7. t John xvii. 16. J Matt. xx. 25— 27. NATURE OF CHRIST'S KINGDOM. 73 and not only are ministers, yea, apostles, prohi- bited from usurping temporal authority, but Cliristians are forbidden to obey them. He that hath said," Be ye not called Rabbi, for one is your Master, even Christ, and all ye are bre- thren," the same hath also said, "Call no man youi' father upon earth, for one is your Father, who is in heaven*." As our Lord has not allowed his ministers to assume any authority over the consciences of his disciples, much less has he granted it to magistrates^ who receive not their commission from the Mediator, but ultimately from God, the Judge and Governor of the world. Indeed, magistrates, as such, have no place in Christ's church; their office has no immediate connection with it; they are the servants of the state. Their kingdom is of this world, and if admitted into the Christian church, as the spiritual subjects of grace (as many happily have been) they must leave their res'alia at the door. There is but one Master, who will admit no partner -— no com- petitor. One of our Lord's parables seems also particu- larly directed against the exercise of improper methods of promoting Christianity, or of rooting up heresy. I refer to that of the Wheat and Tares, in which the officious servants proposed to root out the tares from among the wheat; but the Lord said, "Nay; lest ye root up also the wheat with them. Let both grow together until the harvest j ." But more completely and effectually to ex- * Matt, xxiii. 8, 9. f Matt. xiii. 29, 30. L 74 ESSAY IV. elude all pretence to the right of persecution, he repressed the first appearance of an assuming, domineering, or persecuting temper. Of this we have the following remarkable instance : — When the sons of Zebedee would have called fire from Heaven (as Elias formerly had done) to destroy those whom they judged the enemies of their divine Master, he turned and rebuked them sharply, saying," Ye know not what manner of spirit ye are of; for the Son of man is not come to destroy men's lives, but to save them *." Here it is clearly ascertained that the spirit of persecu- tion is not the spirit of Christ, nor of the gospel ; on the contrary. Christians are enjoined to pray for them that ''persecute, or despitely use them;" and Jesus himself set them the great example, when he prayed for his murderers, while bleeding on the cross. That the church of Christ ought not to persecute is indeed so clear, that even Roman Catholics themselves admit it; and there- fore mingle their cruelty with hypocrisy. When their church condemns a heretic, she always delivers him up to the civil power, that the priest's garments be not stained with blood; and, in some cases, she hypocritically recommends the temporal power to shew mercy to the culprit f, though she is sufficiently careful lest any should be shewn ; — of which, indeed, I believe there is no instance, though the temporal magistrate has often shuddered at being thus made the tool of the church and of the clergy. But the great plea, in defence of the civil * Lukeix. (>4. t Chandler's Hist, of Persecution, P'284. NATURE OF CHRISt's KINGDOM. 75 power interfering in religion, and indeed the only one which requires a moment's hesitation, is derived from the Old Testament Dispensation, where we find " kings, as kings, at the head of the church, and defenders of the faith, maintain- ing religion by secular authority," and punishing idolatry and blasphemy, as sins against the state. As this argument is ably and candidly discussed by Mr. Locke, l shall present the reader with a citation from his works. " The case of idolaters (says Mr. L.) in respect of the Jewish common- wealth, falls under a double consideration. The first is of those, who, being initiated into the Mosaical rites, and made citizens of that com- monwealth, did afterwards apostatize from the •worship of the God of Israel. These were pro- ceeded against as traitors and rebels, guilty of no less than high treason; for the commonwealth of the Jews, different in that from all others, was an absolute Theocracy," — that is, God himself was the supreme Magistrate and Legislator; " nor was there, nor could there be any difference between the commonwealth and the church. The laws established there, concerning the worship of one invisible Deity, were the civil laws of that peo- ple, and a part of their political government, in which God himself was the Legislator. Now, if any one can shew me (continues this able writer) where there is a commonwealth at this time con- stituted upon that foundation, I will acknowledge that ecclesiastical laws do there unavoidably become a part of the civil ; and that the subjects of that government both may and ought to be kept in strict conformity with that church, by the L 2 .76 ESSAY IV. civil power : but there is absolutely no such thing under the gospel as a Christian commonwealth. There are, indeed, many cities and kingdoms that have embraced the faith of Christ, but they have retained their ancient form of government, with which the law of Christ hath not at all med- dled. He, indeed, hath taught men how, by faith and good works, they may attain eternal life; but he instituted no commonwealth, — he prescribed unto his followers no new and peculiar form of government, — nor put he the sword into any ma- gistrates hand, with commission to make use of it, in forcing men to forsake their former religion, and receive his. " 2dly, Foreigners, and such as were strangei-s to the commonwealth of Israel, were not com- pelled by force to observe the rites of the Mosaical law ; but, on the contrary, in the very same place where it is ordered that an Israelite that was an idolater should be put to death, there it is provided that strangers should not be vexed, nor oppressed* God being in a peculiar man- ner the King of the Jews, he could not suffer the adoration of any other deity, which was properly an act of high treason against himself, in the land of Canaan, which was his kingdom ; for such a manifest revolt could no ways consist with his dominion, which was perfectly political, in that country. All idolatry was therefore to be rooted out of the bounds of his kingdom, because it was an acknowledgment of another god, that is to say, another king, against the laws of [his] ♦ Exod, xxii. 20, 21. NATURE OF CHRIST'S KINGDOM. 77 empire But though all idolatry was thus rooted out of the land of Canaan, yet every idol- ater was not brought to execution. The whole family of Kahab, the whole nation of the Giheon- ites, articled with Joshua, and were allowed by treaty: and there were many captives among the Jews, who were idolaters. David and Solomon subdued many countries without the coniines of of the land of promise, and carried their con- quests as far as Euphrates. Amongst so many captives taken, so many nations reduced unto their obedience, we find not one man forced into the Jewish religion, and the worship of the true God, and punished for idolatry, though ail of them were certainly guilty of it *." So far Mr. Locke, but as it would be utterly inconsistent with the principle of this Essay, to rest on the authority of names, however respect- able, I shall take the liberty to compare Mr. Locke's assertions, with the sacred records of those times (the only admissable authority in this case) and to confirm or correct his statement, as 1 may find it necessary. 1. That the Hebrew government was origi- ally a Theocracy is, I conceive, very evident. Josephus, speaking of the various existing govern- ments in his time, remarks, " Some governments are committed to a single person, others to a certain number of select men, and others again to all the people in general ; but our lawgiver (says he) has declared that ours shall be a Theo- cracy, and has ascribed all rule and sovereign * Letter on TolcratioB, p. 79 — 84. 78 ESSAY IV. power t6 God alone* :" — but we must go higher than Josephus. The original contract between God and his chosen people states the matter thus : " Now, therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people ; for all the earth is mine : and ye shall be unto me a kingdom of priests, and an holy nation f." So again, at a later period, *' The Lord's portion is his people, Jacob is the lot of his inheritance." And as Jehovah took this nation for his peculiar people, so were they to take him alone as their God and King. "I am the Lord thy God, — thou shalt have no other God before me." In consistency with this principle, the government •was to be administered by Moses and Aaron, and their successors, as servants of the God of Israel ; and when a case of peculiar difficulty occurred the Urim and Thimimim were to be consulted ; and, being considered as the immediate answer of Heaven to their enquiries, to be implicitly obeyed. Even in the case anticipated, that they should be discontented and require a temporal prince over them (as actually came to ])ass) they were commanded to submit to no other king than Jehovah himself should appoint : — " Thou shalt in any wise set him to be king over thee which the Lord thy God shall chusej; and thence, when David was exalted to the throne, he very frequently addressed Jehovah as his King, as King of Israel and King in Zion § : — " Let Israel * Confrfl A pioD, lib. 2. f Exod. xix, 5, 6. J Deut. xvii. 16. § Fs. xliv. A; Ixxiv. 12; Ixxxix. 18. NATURE OF CHRIST'S KINGDOM. 79 rejoice in him that made him ; let the children of Zion be joyful in their king*." Now, if Jehovah was indeed the supreme Govenor, then was the acknowledgement and worship of any other god an act of treason and rebellion, attended with some circumstances of peculiar aggravation, as they had not exalted him to the throne, but receiv- ed from him the very country in which they livedo as his donation : — " The land which the Lord thy God giveth thee f." But, 2dly, Though it must be admitted that the law which punished idolatry with death was peculiar to the Jews, as being a part of the Mosaic Code, and could extend no farther than the promised land, I cannot admit that idolatry was openly tolerated to any persons in the land of Israel, either slaves or captives:]:. Whatever forms of devotion indeed were secretly used could not come under the cognizance of the magistrate ; but the use of graven images, and idolatrous sacrifices, is, in no instance that 1 can find, per- mitted. Certain it is, that Rahab did not contract for such indulgence, for she believed in the God of Israel §. The Gibeonites also professed faith * Ps. cxlix. 2. t On the Theocracy consult Warburton's Divine Legation ; Low- man's Hebrew Government, chap. i. and xii ; Dr. Erskine's Dis- sertations, Diss. I. Prof. Verschiiir's Orat. translation by Birt. 1812; See also Hos. xiii. 10; Judges viii. 23; 1 Sam. xii. 12; 2 Chron: ix. 8. X " In the land of Israel we are commanded to persecute it [idolatry] until it be destroyed out of all our land : but without tho land we arc not commanded to persecute it ; but every place that we shall subdue, we are to destroy all the idolatry that is therein." Maimonides in Mi$n> Of Idolntnjy ch. vii. sect. I. § Josh. ii. 9; Heb. xi.31. 80 ESSAY IV. in him ; and as they were appointed, though in a menial capacity, to wait upon the altar, it is most unlikely that they should either desire, or be per- mitted, to worship idols*. Nor can 1 find any such practice allowed, either to bond or free. Neither would I say any thing to countenance idolatry, even among the pagan nations. It was a sin against the light of nature, and as we well know generally connected with practices the most criminal, in a moral point of view. The grossest impurities were consecrated, by incorporating them in their religious services, accompanied with human sacrifices ; and these were certainly among the crimes for which the Canaanites were destroyed, and their country given to the children of Israel. It does not appear that idolatry was punished capitally under the patriarchal dispensation; at least there is but one passage cited to this eflfect, which has probably a very diflferent import. It is an expression of Job, in justifying himself from the suspicion of his accusers: — "If I beheld the sun when it shined, or the moon walking in brightness, and my heart hath been secretly enticed, and my mouth hath kissed my hand ; this also were an iniquity to be punished by the Judge; for I should have denied the God that is abovei"." The remarkable supplement required to the original (viz. to be punished by^) has induced many of the best Hebrew critics to give a very * Josh. ix. 9, 27. t Job xxxi. 26—28. J Long sHpplcmcnlary .supplies in the version (which our trans- jaturs havo Lad Ihe rantiour to print in italic) always raise suspicions et ifs correctness. Were I to suggest a supply here, it sboald Ik; the NATURE OF Christ's kingdom. 81 different translation ; but admitting the propriety of the common version, it seems most natural to consider God himself as the Judge here intended, since the sin referred to is said to be of a secret nature ; and the construction, both of the argu- ment and of the poetry, strongly supports this interpretation. " For I should have denied the God that is above," and therefore have fallen justly tinder his reproof. Indeed, God is the only Judge which the patriarch acknowledged, being himself the supreme magistrate in the land of Uz*. But though I can discover no instance of idol- atry being capitally punished by the patriarchs, who were the magistrates of those times; yet I doubt not but those who were truly pious and conscientious, discouraged and opposed it, re- straining, as much as possible, its pernicious influence on the morals of society. In the early ages, there seems to have been a proneness to idolatry, which it is very difficult to account for. Laban, though he acknowledged Jehovah as the true God, had his images (or teraphim) to which, preposition before (lepeni) which, I think, might be justified — " It ■were an iniquity before my Judge'' — i.e. iu the sight of God: and to this sense the best modern commentators generally incline. Mi- cbaelis, however, renders the expression," Even he, my Judge, is eyeing me, or it," — referring to 1 Sam. xviii. 9 (Mich, in Lowth, Fral.) and Mr. Good, in his new version, considers Pe/i7m(ver.ll) 8S referring to the reasoning {\\iGT?L\\y judging ) powers of the human mind, — "This would be a profligacy of the understanding," — which agrees with the version of St. Jerom, iniquitas maxima, the grossest iniquity. But it would be too tedious to recite all the opinions of the critics, on a passage of so much difficulty. * i»«c chap. i. 3 ; ix. 15 ; xxiii. 7. H 82 ESSAY IV. if he did not offer religious worship openly, he appears to have paid a superstitions respect in secret : and even his daughter Rachel, though married to a servant of the true God, appears to have had such an attachment to them, that she risked the displeasure, both of her father and her husband, to secure them*. It is supposed that they might be used as talismatis ; and it is possi- ble that she might hope to receive some advantage from them in bearing children, in which, how- ever, she was woefully disappointed. This con- duct seems almost incredible and imaccount- able, till we look nearer home, where we find even intelligent and religious persons, under the far more enlightened dispensation of Christianity, paying a respect of the same objectionable nature to crucifixes and sacred pictures; and among Protestants, who bitterly condemn the supersti- tions of Popery, we see an attachment to charms, to mystical or lucky numbers, and to astrologi- cal and other fancies, quite as silly as that of Eachel and her father to the teraphim. But those who attempt to justify their own folly by these early examples, as some do, should recol- lect that Jacob buried all his family idols, before he dared to see the face of God at Bethel f . So far, however, from idolatry being then punished with death, it does not appear to have been subject to any civil penalty, before the esta- blishment of ihe Theocracy, nor beyond the boundary of that peculiar government; from which the just and natural inference seems to be, * Seechap.i.3; ix.l5; xxiii. 7. | Gcn.xxxv. 1— 8. NATURE OF CHRIST's KINGDOM. 83 that the temporal penalty ceased, with the law by which it was enacted, — the crime fell again under the judgment of that Supreme Beins^- whom it offended, as the God of nature and of the world. The Gentile magistrates, of course, who derived no authority from the Mosaic law, could not be authorized to punish idolatry, nor indeed had they an idea of such a crime. On the contrary, their charge against the Christians was, that they were Atheists, because they refused the worship of their idols. It has been inferred by some, from St. Paul's description of the office of the civil magistrate, as " a tenor to evil doers," that it was his duty to punish every " evil work," and consequently idolatry; but in no such case is this sin either mentioned or alluded to : and when the Roman niasjistrate, Gallio, enumerates the crimes which fell under his cognizance, he comprises them un der the two heads of injustice and wicked lewd- ness. Moreover, when St. Paul enjoined obedi- ence to civil rulers, Nero was on the imperial throne ; and it could hardly be the apostle's design to point the Christians to him, as the judge and punisher of idolatry ; although it must be admit- ted, that at this period his character was not fully developed, as the monster which he after- wards became. To return to the Jewish law. Not only idol- atry, but blasphemy was also a capital offence ; and those who have pleaded for punishing Roman Catholics, under the law against idolatry, have contended also for the same penalty against Soci- nians, on the charge of blasphemy: but it is M 2 84 ESSAY IV. evident that this law was not derived from the patriarchal times, because when the son of the Egyptian (who is the first offender) was guilty of this crime, Moses himself knew not what to do with him, till he consulted Jehovah, from whom this oracle was received : — " Whosoever curseth his God shall bear his sin ; and he that blas- phemeth the name of Jehovah shall surely be put to death*:" but as this sacred name is not mentioned in the record of his crime f, it has been doubted whether the Egyptian went so far. The crime is, however, as I conceive, to be read in the punishment ; and that the sacred name was not mentioned in the charge, might possibly arise from the accuser trembling to recite it in such a connection, and on such an occasion. So conscientious persons sometimes scruple to repeat the profane expressions of wicked men, even when necessary to the purposes of public justice. If the criminal laws of the Jews continue in force, it remains to be considered by what autho- rity we change the penalty; for it is presumed no one wishes to inflict the punishment of death, much less of stoning ; but idolatry and blas- phemy were both subject to this penalty, without • Levit. xxiv. 16. t The original only sa3's," He blasphemed the NAMK, and cursed. The supplementary words [of the Lord] being supplied by our translators, a; should seem, without suJTioicnt authority; for, as Dr. A.Clarke remarks, of all the MSS. collected by Kennicott and De Rossi, not one, either of the Hebrew or Samaritan, has the word Jehovah in this place. Not one of the ancient versions, Targuni of Or.kelos, H' brac-Samaritan, Samaritan version, Syriac, Arabic, Septuagint, or Vulgate I^atin, has even attempted to supply the sacred name. — Comment in Lev. xxix. U. NATURE OF CHRIST'S KINGDOM. 85 room for repentance in them ; or reprieve, com- mutation, or pardon, in the judge. Yet supposing that the Jewish laws on these subjects were now in force, they would not apply to support the cause of religious persecution. *' The vast distance there is between idolatry (says Dr. John Owen) and any errors what- soever, as merely such, however propagated or maintained with obstinacy, much impaireth the strength of this argumentation The like to this may be said concerning blasphemy Blasphemy, in the Scripture, is never taken in any place, that I can remember, for a man's main- taining his own error; but for his reviling and speaking evil of the truth, which hereceiveth not; and so Paul, before his conversion, was a blas- phemer*." I confess the Doctor does not carry his objections to this Jewish argument to the length I think they should be carried. However crimi- nal the idolatry of Papists may be, in the sight of God, yet as they profess to direct all their worship ultimately to the supreme Being (and we cannot search the heart) and to reverence the true God, I do not tiiink the Mosaic law could be applied to them, were it even now in force : so, as to the * Dr. Owen fHrllier remarks: — " Tht penal constitutions of tlie JiiHaical policy, for so they were, (wliiiili yet I urge not) concrrnin^ i-loiaters, must be stretched beyond their limits, if yon uiteml to iiiwrap heretics within their verge. If beretics be also idolaters, as the Papists, I say then the case seetns to me to lia\f^ received so considerable an alteration, that the niea of forbiaraiice is extremely weakened, as to my present apprcben« sion. However, for the present, 1 remove from such debate." — See Owen on I'oleration, — Sermons and Tracts, fol. p. 291 — 3. 86 ESSAY IV. Socinians, however our feelings may be hurt, by the irreverent manner in which they too often speak of our Saviour, I can by no means charge them with violating the Jewish law on blasphemy. I believe they act from conviction, and do not intentionally degrade Jesus Christ below what they consider to be his true character ; though I cannot but strongly censure the manner in which they sometimes write and speak. The subject is to grave for levity ; and I would alike censure those on both sides the controversy, who can indulge in ridicule and reproach on topics so closely connected with salvation and eternal life. That the Jews themselves did not apply the law on blasphemy to mental error, is, I conceive, suffi- ciently clear from the case of the Sadducees, who, though they were Materialists, and denied the resui'rection and a future state (errors certainly of no small importance) were not even expelled from the service of the temple, in which all the Jewish sects regularly met to worship*. * The following stiikin^j: passage is quoted (with approbation) by Dr. Erskine (Theolog. Dissert, p. 68.) from Dr. Increase Mather's Life, publislied by liis Son at Boston, 1724. " He [Dr. I. M.] be- came sensible, that the exansple of the Israelitish refonners, inflict- ing penalties on false worshippers, would not Icgifimate the lilce proceedings among the Cluistian Gentiles. For the holy land of old was, l)y a deed of gift from God, miraculously, and indisputably granted to the Israt litish nation ; and the condition on which they held it, was tlicir observation of the Mosaic institutions. To violate them was what cairied a rebellion in it, and was an high treason, against the king of the 'J'hoocracy, ' an iniquity to be punished by the judge.' At the same time sojourners in the land, were not compelled unto the keeping of these laws and rites, which Moses had given to his people. Nay, and the Israelites themselves fell, many of tlicni, into the worst of heresies. Yet whilst they kept the NATURE OF CHRIST*S KINGDOM. 87 That religious sentiments ought not to be re- strained by temporal penalties, might be farther argued from the absurd and ruinous consequences which would follow from this principle. If the magistrate support any religion, it will certainly be his own ; and if he has the right to rej^ress any, he will think it his duty to repress what he conceives to be error and false religion. But who hath made the magistrate the judge of Truth? — Alas! magistrates differ as much as other men in their opinions ! The Protestant will persecute the Papists, and the Popish magistrate the Protest- ants ; — the Athanasian will persecute the Unita- rian, and the Unitarian the Athanasian ; — the Episcopalian the Presbyterian, and the Presby- terian the Episcopalian. The fact has indeed been realized in melancholy experience; and in countries divided only by the Tweed, the prin- ciples of orthodoxy and church-government have so widely differed, that what has been punishable on one side has been revvardable on the other. Dr. Paley maintains, "that it is lawful for the magistrate to interfere in the affairs of religion, whenever his interference appears to him to con- duce, by its general tendency to the public happi- ness*." Sensible, indeed, how liable this argu- ment is to be abused by the Roman Catholics, law and rites of Mos and the great schism (as they call it) healed. 5. In comparing the dangers which might pro- bably result from a complete toleration of Catho- lic and Protestant Dissenters, we should consider the probable results of either enjoying a predo- minating influence. The principles of the former were always fostered by the house of Stuart, as friendly to arbitrary power ; while those of the latter were decidedly in favour of the lil^erties of the people. On this subject I beg again to cite the eloquent language of Mr. Hall. " The nature of their public conduct will best appear from a rapid survey of some of those great political events in which it has had room to display itself; where, though our history has been ransacked to supply invective, it will be seen their merits more than compensate for any • It f>|>pents that flic Enf^lish Calliolics (which have heen reck- oned at 300,000) arc pjovrt ned, in '=,N)iritual things, hy four Vicars Apos- tolic, deputed hy tiie Popo. and having nominal Sees only ; viz- Dr. Gihson, Vicar of the Northern district; Dr.Milncr, of the Midland; Dr. Poynter, of the London; and Dr. Colliugridge, of the Western district. Also, that there are 900 chapels in England, mostly erected within the last 26 years, exclusive of those in the houses «f the Catholic nobility and gentry. That in 1813 only, 800 rhildron were confirmed in the Catholic religion in Manchester, 1000 at Liverpool, and 1200 at Garstang. That both in London and many parts of the ronntry, are establishments for education, on the plan of nunneri«'s, for young ladies of the various religious orders of tlie Benedictines, Auj^ustities, &c. with many boarding-schools for b(»vs, under the care of priests and Jesuits. — See the Laity't Dirie- tory, published annually by Keating and Co. INTOLERANCE. 103 errors they may have committed. Their zeal in opposing Ch.arles, has been an eternal theme of reproach ; but it should be remembered, that when that resistance first took place, the Parlia- ment consisted, for the most part, of churclimen, and was fully justified in its opposition by the arbitrary measures of the court. Had the pre- tensions of Charles been patiently acquiesced in, our government had long ago been despotic. *' What medium might have been found be- tween tame submission, and open hostility, and whether matters were not afterwards pushed to an extremity against tne unfortunate monarch, it is not for me to determine, nor does it concern the vindication of Dissenters; for long before the final catastroplie which issued in the kings death, the favourable intentions of parliament were overruled by the ascendancy of Cromwell ; the parliament itself oppressed by his arms, and the influence both of Churchmen and Dissenters, bent under military usurpation. The execution of Charles was the deed of a faction, condemned by the great body of the Puritans, as a criminal severity ; but whatever blame they may be sup- posed to have incurred on account of their con- duct to Charles, the merit of restoring monarchy in his son, was all their own. Tiie entire force of the empire was in their hands; Monk himself of their party ; the j)arlianient, the army, all Puri tans ; yet were they dishiterested enough to call the heir to the throne, and yield the reins into his hands, with no ot(»t r stipulation than that of liberty of conscience, which he violated, with a baseness and ingratitude peculiar to his character. J04 ESSAY V. All the return he made them, for the recovery of his power, consisted in depriving 2000 of their ministers, and involving the whole body in a per- secution, by which not less than ten thousand are supposed to have perished in imprisonment and want ; but their patriotism was not to be shaken by these injuries. When towards the latter end of Charles II.'s reign, the character of his succes- sor inspired a dread of the establishment of Popery, to avert that evil, they cheerfully acqui- esced in an exclusion from all places of emolu- ment and trust ; an extraordinary instance of magnaminity. When James II. began to display arbitrary views, Dissenters were among the first to take tlie alarm, regarding with jealousy even an indulgence, when it flowed from a dispensing power. The zeal with which they co-operated in bringing about the Revolution, the ardour with which they always espoused its principles, are too well known to need any proof, and can only be rendered more striking by a contrast with the conduct of the higli-church party " The attachment of Dissenters to the house of Hanover was signalized in a manner too re- markable to be soon forgotten. In the rebellions of fifteen and forty-five, they ventured on a breach of the law, by raising and officering rrgiments out of their own body ; for w hich the Parliament were reduced to the awkward expedient of pas- sing an act of indemnity. This short sketch of their political conduct, as it is sufficient to esta- blish their loyalty beyond suspicion, so may it well augment our surprise at the extreme oblo- c|uy and reproach with which they are treated. INTOLERANCE. 105 Mr. Hume*, a competent judge, if ever there was one, of political principles, and who was far from being partial to Dissenters, candidly confesses, that to them we are indebted for the preservation of our liberty f." 0. Catholics, however vociferous they may be in the cause of liberty, are the friends of tolera- tion only where they are subject to restraint, as in Great Britain and Ireland. In the correspondence between Pius VII. and Bonaparte, when the latter proposed the tolera- tion of Protestants, the former replied as follows, in a circular letter, dated Feb. 5, 1808 : — " It is proposed that all kinds of religious worship should be free, and their exercise allowed in public. But ive have rejected this article, as contrary to the canons and the councils, — to the tranquillity of society, and the happiness of the state, on account of the fatal consequences whicli would be derived therefrom j;." And in November following, when the Pope and Bonaparte had agreed upon the Concordaty * " So absolute was the authority of the crown [in the reign of Queen Elizabeth] that the precious spark of liberty had been kindled, and was preserved by the Puritans alone ; and it was to this sect, whose principles appeared so frivolous, and haljits so ridicu- lous, that the English owe the whole freedom of their coiistitutien." —Hume's History of England, vol. v. 8vo, p. 189, ed. !763. t Uall's Apology, p. 75— 9. — The authorities for most of these facts may he found in Towgood's Dissent. Appen. No. I. X " On entond (pic tous let; cultes soient libres, et publiquement exercc-s. Mais nous avons rejet& eel article, romine contraire aux canons, et aux cunciles, a la religion Catholiquc, a la tranquillity do la vie, et au bonheur de IVtat, par les funestes consequences qui en i\cx'i\ gimciiV— Relation de ce qui s'est pause d Rome, ice. tom.i. P- 43. N. R. The original Italian is also given. P J 06 ESSAY V. the latter artfully published with it, certain ors^anic laws (lois ororaniques) which maintained the civil government to be independant of the church, and countenanced the toleration of the Reformed. On this occasion, Cardinal Pecca, under the Pope's authority, published a letter in "which, after denying the first position, he asserts, ** It is equally false and calumnious that the Concordat has sanctiened the toleration of other forms of vv'orsbip. This religious convention sanctioned only the glorious return in the Catho- lics of France to unity; and contains not one word that refers to any worship, condemned or proscribed by the church of Rome. If in the organic articles we find any appearance of tolera- tion, whatever may seem to accredit them as making part of the Concordat, by their being published together, and under the same date, these articles have always been censured and condemned by the Holy Father*." Not only so but iu various parts of the Pope's correspondence with Bonaparte, he inveighs against him for his " protection of all the sects, and every form of worship," — argues that because the Catholic, Apostolic, and Roman church is divine, therefore must it be "one and unique ;" and can make "no alliance with any other:" to do which, would be to unite *' Christ with Belial, light with darkness, truth with error, true piety with impiety ;" — that the boasted respect of Na- poleon for the various religions is a mere pretext, • " II est <^fcaIoni''iit faux et calomnieux que le Concordat ait consacr^ ia tolerance dcs autrcs cultes, &c. Ibid. torn. ii. p. 37. INTOLERANCE. . 107 and only proves his disrej^ard to the Catholic church, out of which, he reminds him, is no hope of salvation: (della quale non vi ^ speranza di salute:) he claims the right to interfere among "all the nations of the earth," in secular concerns, as well as spiritual; about books, marriages, bas- tardies, divorces, convents, monasteries, vows of celebacy, oatlis of allegiance, as well as the personal attendance of his ministers*. Nor does he forget the right of excommunicating princes, of m hich he gave an exemplification in his anathemas on the then Emperor of France and his adherents. In Spain also, when the Cortes suppressed the horrible Court of Inquisition, though tliey fully established Popery, and allowed no toleration, yet the Pope's NuncLo{ye\.ev Gravina, Archbp. of JNicea) took instant alarm, and instigated the clergy to oppose the publication of the decree. The following is an extract of a letter from the Rev. Nuncio to the Dean and Chapter of Malaga, dated, March 5, 1813: — ** \n such case, and being enjoined to me by the brief of my legation, to iri'dikeihe greatest possible exertion^ in all things concerning the Catholic faith, and the Holy Roman Church ; as also to do ivliatever I may find to be in favour of the church and for the con- solation and edification of the people, and the honour of the Holy Sire, I should be wanting in * Vide vol. i. p. 193—5. See also " Correspondance authentique de la cour de Rome avec la France." Paris, 1814 — and " Fragmens relalils k I'bistoire Kccles. Ulc- Paris, 1814. In both which are pre- served several of the same documents, which places their autben* ticity bejoud dispute, p2 lOB . ESSAY V. all these sacred duties, if, witli the greatest re* spect, as well as with the Christian liberty of an apostolic legate, and a representative of the Pope, I did not state to your Highness, that the aboli- tion of the Inquisition may be extremely injurious to religion, whilst it actually wounds the rights and primacy of the Roman Pontiff, who esta- blished it, as necessaj'y and beneficial to the church and the faithful *." It now appears that the Spanish people were of the same mind with their ghostly fathers; Ferdinand and the Inqui- sition have both been restored; and the people must surely be supremely happy in possessing a King and an Inquisitor General in one person. *' A wonderful and horrible thing is committed in the land : the prophets prophesy falsely, and the priests hear rule by their means, and the people love to have it so; but — what will they do in the end thereof t?" In the Netherlands also, still more recently, when they fell under the dominion of the Pro- testant House of Orange, and their new king was disposed to give religious liberty to all his subjects, the Catholic bishops demurred, remon- strated, and argued against religious toleration, with all their might, as follows: — '* Sire, we do not hesitate to declare to your Mnjesty that the canonical laws, which are sanc- tioned by the ancient constitutions of the country, are incompatible with the projected constitution, which would give in Belgium equal favour and protection to all religions. The canonical laws • Copied from the I'imes Paper. f Jer. v. 30. 31, INTOLERANCE, lOD have always rejected schism and heresy from the bosom of the Catholic church. The Cliristian Emperors thought it their duty to maintain these laws, and to secure their execution, as n)ay be easily seen in the collection of edicts upon this subject. From Charlemagne, down to the un- happy epocha of 1781, and the following years, all the sovereigns of this country, in every age, exclusively protected tiie Apostolical Roman Catholic religion, and secured to it the undis- turbed enjoyment of all the rights and privileges, in the possession of which they found it " We most respectfully take the liberty to lay before your Majesty an article of the new consti- tution, which, in securing the same protection to all religions, would be incompatible with the free and entire exercise of our official duties. *' We are bound, Sire, incessantly to preserve the people entrusted to our care from the doc- trines which are in opposition to the doctrines of the Catholic church. We could not release otir- selves from this obligation, without violating our most sacred duties; and if your Majesty, by virtue of a fundamental law, protected in tliese provnices the public profession and spread of these doc- trines, the progress of which we are bound to oppose, with all the care and energy which the Catholic church expects from our office, we should be in formal opposition to the laws of the state, to the measures which your Majesty might adopt to maintain them among us:" — that is, if I am able to comprehend the meaning of these ecclesiastics, ' If your Majesty tolerates the Pro- testants, the duties of our office will oblige us to 1 10 ESSAY V. rebellion ;' — " and, in spite of all our endeavours (they add) to maintain union, and peace," that is, uniformity in relijjion, "the public tranquil- lity might be disturbed." The address then goes on to state the farther dangerous consequences likely to result from the liberal principle of toleration — namely, that the lleformation of the sixteenth century may be renewed and more widely spread, and that the power and consequence of the clergy niay be lessened, of both which events I really believe there may be danger; and therefore do not won- der to hear that his Majesty's declaration in favour of religious liberty hath "already filled every [Catholic] heart with consternation." In consequence of this opposition, it is said, his Majesty has applied to the Pope, on his restora- tion (chiefly by Protestant influence) to interfere ■with his authority, in order to enjoin obedience to the civil power; but (according to the public prints *) " Letters from Rome say, that the anibas- . sador of the king of the Netherlands has received a very unsatisfactory answer to the complaints which he had made to the Po[)e, concerning the behaviour of the Belgian bishops. The Pope declared that the lolenUion of several religions is contrary to the principles of the Catholic church ; and that the Archbp. Mechlin has given public offence, by doing homage to their principles of toleration, in the new constitution of the kingdom of the ISetheriands; whereas the bishops who have refused their signatures have done their duty, ♦ Dated Aran, April '20, 1816. INTOLERANCE. Ill Further, that a Protestant prince cannot nomi- nate bishops, — that the kini^ should either alter the constitution, in what concerns the article of religion, or not call upon the clergy to take the oath to it." It is true that some Englisl) Catholics are far more tolerant; and the liberal resolutions of cer- tain Catholic bodies have been cited, and some resjiectable names, as those of Mr. Butler and Mr. Eustace*, have been given, as instances in point: but, alas! the liberality of tliese men has been brought in })roof that they are ignorant of the principles of their church ; for, as a writer in the Catholic Journal observes, if "there can ex\st on/j/ (me true church, every other form of Christianity is stamped witli the seal of reproba- tio7i" And as to the liberal resolutions of cer- tain Catholic meetings, Bp. Milner has very seriously cautioned his flock " against signing or voting any resolutions, or other instruments, regarding matters of religion, which (says he) have not been duly weighed and sanctioned by your prelates.'' On tliis the editor of the Ortho- dox Jomnal very seriously remarks," Here then we have the sentiments and opinions of a Doctor of our church, on the late proceedings of our weak ^\\(\ false brethren, otHcially declared to his own flock, and through them to the whole Catha- licbodyf." And still more recently, wiien Mr. Butler and some other lilieral Catholics comunt- ted themselves, in attempting to sanction thegene- • Author of the Classical Tour, Letter from Paris, &.c, ^ Orthodox Journal, Feb- 1816, p. 63. 112 ESSAY V. ral education of the poor, another prelate (Bp. Poynter) has entered his protest against it*. Now, since " obedience is a first principle of the Catholic Religion f," and since the Catholic priests and bishops will not suffer their children to attend the same schools, nor read in the same spelling-book, or Bible, with the Protestants — and since they have given their decided opinion t:mt it is better for them to remain in utter igno- rance than learn from Protestants, or even the laity of their own communion, though the priests have confessedly not time to teach them J — it is in vain to talk of the liberality of a few laymen, w ho must evidently submit to their ghostly supe- riors, on the pain of being refused absolutiott " in the article of death § ;" and then being sent, not only to purgatory, but to hell itself, for their libe- rality. * See Report of the Committee, on Education, p. 530, 636. t In the liis!) Court of King's Beiicli Nov, 13, 1816,— The Rey. J. Dufl"y,tlse Catholic Cliapiaiii to Newgate, Dublin, being called to a'cor.nt why h.' had not performed tlie duty, alleged the injunc- tion of I'is spiritual superior (Dr. Troy) and being told that was not s.itilaot'^ry to the Court, replied," iVly Lord, Spiritual obedience is the first ■principle of the Catholic Church, and 1 niigiit as well at- tempt to destroy llie Christian Church, as to subvert any one of its principles." — Timts oi^o\. 17. — Sec also Protestant Union, p. 83. X See the Examination of Bishop Poynter, before tiie Com- nijttcie of the IJonse «)f Commons. — Report, p, 628—38. 1 am happy to hoar that, notwithstanding the bigotry of their superiors, there are some few [-riests, both in England and Ireland who have the courage and liberality to sanction the education of the poor, and tlie circuiation of the Seriptrires. I refer to the new schwol at Shadwell, and to the last Report of the Hibernian Society, just published. § The following sho' t epi.2, Mr. Ro< hett^, a Protestant minister, was hanged, and three young noblemen of the * Lrvval's History of ihc lleformalion, quoted Griffin's Evils of Persecution, p. 20. HISTORIC SKETCH. 171 name of Grenier beheaded, merely for their reli- gion. It was not, however, an uncommon thing to bring other accusations to cover their design; — • as witness the family of Galas*. In 1765, an assembly of French bishopsf com- plained of the apathy of the King. " It is in vain (said they) that the exercise of any other than the Roman Gatholic Religion is prohibited in your dominions. In contempt of your laws, the Pro- testants are raising tumults in every part. If the law which revoked the Edict of Nantz — If your declaration of 1724, had been strictly observed, * John Galas, a respectable Merchant of Toulouse had a Son, who, in a fit of melancholy as is supposed, hanged himself; and his father at the age of seventy was accused of hanging him for fear he should turn Catholic. Witliout any proof therefore, the father was broken on the wheel, and the rest of the family either banished or impri- soned. The sentence was indeed afterwards reversed ; but this could not restore the murdered victims of intolerance. t 1 am sorry to fasten this reproach upon the Clergy 5 but I fear all persecution begins with them. *' I am perplexed," said Louis XV. one day to the prince of Beauveau, " respecting the reclamations of these Protestants; they appear to me so well founded, that i can- not but pity these poor people ; and yet the clergy are conlinuaHif complaining of them."'' Miss H. M. Williams on the late persecution of the Protestants in France, p. 26. *' How often" says this popular •writer, since my residence in France, have I listened to the narrative of the sufferings of the Protestants! . . . when they assembled in caves and deserts, to celebrate divine worship ! when pious families shrouded by the night, bent their way amidst darkness and danger toward the spot assigned for their religions ceremonies ; a dark- lantern guiding their perilous steps. Arrived at their temple amidst the rocks, two walking sticks hastily stuck in the ground, and cover- ed with a black-silk apron of the female audit<»rs, formed wba' was called the pulpit of the desarl. To such au assembly how eloquent must have appeared the lessons of that preacher, who braved death »t every word he uttered ! How impressive must have been that divine service, the uttering of which incurred the penally of letters for life : These were the glorious days of Protestantism in France? these were her proudest triumphs !" Ibid, p. 19, 30, z 2 172 ESSAY VI. we venture to affirm there would be no more Caivinists in France." They conclude therefore by urging the government to awaken new perse- cutions. "^ Give, Sire, to the laws all their force, and to religion all its splendour, that the revival of your declaration of 1724, may be the result of our humble remonstrance." Such was the state of the French Protestants to the moment of the Revolution, which threw down theBastile,and proclaimed universal liberty. Too soon, however, did it appear that France was not yet prepared to enjoy liberty, either civil or religious. Even the infidel party, who had so long and so justly reproached the Catholics for persecuting the Reformed, now commenced a new scene of persecution against Christianity itself. Having decreed that death was " an eternal sleep," they seemed to have felt no more remorse in the slaughter of their countrymen, than if they were literally putting them to sleep ; and a persecution thus arose not less dreadful than those of Rome itself. At this time the clergy, who had a few years before attempted to raise a new persecution against the Protestants, now fled to England to seek a refuo-e amono- them. Much kindness was shewn them, both by the government and the clergy; and more, as some Protestants thought, than was either merited or prudent; but little did the generosity of Britons suspect, that these men would again go back to kindle new animosities against the religion which so long cherished them. To return however to the history of the French Revolution, Bonaparte who had triumphed over HISTORIC SKETCH. 173 all the successive parties which preceded him, when he assumed the government, attempted to establish universal Liberty of Conscience, and on that principle, although himself a man of no reli- gion, shewed an evident preference to the Pro- testants. In 1808, in his reply to the Address of the Protestant Consistory at Paris, he said : " I guarantee to you for myself and successors, not only the independence, but also the most perfect freedom and inviolability of your worship. The Protestants have always proved themselves to be good citizens, and faithful subjects of the laws." Again he shewed the same partialities in his con- ference with the clergy of Breda in 1810. " You have calumniated the Protestants" said he, in his address to the Catholics, " by representing them as preaching doctrines dangerous to the state ; but the best subjects I have are Protestants." This partiality is not difficult to be accounted for. The Pope he considered as a rival, equally arbitrary and ambitious with himself; and wished therefore to confine him to his spiritual concerns. He thought the interests of the Protestants were also connected with his own : for at the suppres- sion of the monasteries, they had purchased for their worship many of the monastic churches; it was natural for them therefore to adhere to a man who was likely to protect them in their posses- sions, and the rights of conscience. Farther, the Protestants, at least the more pious of them, were not men of aspiring politics; but seeking a better country, were the less likely to disturb his am- bitious projects. 174 ESSAY VI. On the other hand, the house of Bourbon was known to be strongly attached to the Catholic relia^ion, and to all its mummeries, which they were not backward to restore on their return. Under these circumstances, it is not surprizing, if some of the Protestants expressed an anxiety for their religious liberties, or shewed symptoms of joy on the return of their protector from the Isle of Elba*. It does not appear, however, that they were concerned in the plot to bring him back, or took any measures to expel the royal family. When therefore that weak enthusiast, Chateau- briand, referred the late persecution to causes wholly political, it is said the King of Prussia, who was present, contradicted him. *^ You are wrong, Sir, (said his Majesty) these crimes cannot be covered ; and if the Protestants have been friends to the Revolution, it gave them rights which they scarcely had an idea of; and they perhaps saw too clearly what they were threaten- ed with by the fanaticism of some incendiariesf." The events here alluded to are thus related by a French Protestant Minister on the spot. " Scarcely was Louis [the 18th] arrived the second time in the capital of his kingdom, when some wicked persons attempted to foment divi- sions among the Catholics and Protestants [in the South,] who had, generally speaking, lived in the greatest harmony for many years. They began * A respeclable merchant residing on the Continent, informs me that he made the tour of the South of France about eight years since, and even -hen, nothing but the iron hand of Bonaparte could keep the Catholics from persecution. t Oracle, Nov. 18, 1815. HISTORIC SKETCH. 175 by spreading false alarms, and asserting the most infamous things, until they succeeded in making a general intpression on the public mind, that the King would, in future, suffer no religion but the Roman Catholic to exist in France. You may form an idea of the terror this excited in thou- sands of families, whom the providence of God had again settled in this fine country, since the revocation of the edict of Nantz. Our children, our property, our churches^ and our local com- forts, all appeared to be at stake. Protestants trembled with dark suspicions concerning their neighbours; — the horrors of assassination, mas- sacre, and expatriation, whether sleeping or waking, were continually before our eyes. Super- stition and fanaticism, taking advantage of this alarm, came forth from the tombs, where for twenty five years they had been concealed ; and alas ! were once more permitted, by a mysterious providence, to re-kindle their expiring torches^ and march through the kingdom, spreading terror and devastation on every side*. " The South of France was thrown into the most horrible confusion; the old cry of enemies to citurch and slate was revived, the Protestants were stigmatized as Bonapartists; and the most aban- doned wretches, having branded them with an opprobrious name, conceived that, by hunting them down with unabated cruelty, they should merit the name of Bourbonists, and make their * One of the means of exciting persecution among Ujc lower oriier* appears to have been the chanting execrable songs, and shouting through ihe streets, such sentiments as these — "Let us wash our hands in the blood of the Prolestaats •— Vive la St. Barlheiemi !" 176 ESSAY VI. slaughtered corpses the stepping stones to favour and to power*." It is not for me to enter into the particulars of this calamitous event, which persons have viewed differently, accordingly as they have been warped by their respective systems. That outrages have been committed, is indisputable from the ordinance of the King himself, which states, — ''That an atrocious crime has sullied our city of Nismes : that, in defiance of the Constitutional Charter, which recognizes the Catholic Religion as the religion of the state; but which guarantees to other worshippers protection and liberty, a sediti- ous mob has dared to oppose the opening of the Protestant temples. Our military Commandant, in endeavouring to disperse them by persuasion, before resorting to force, has been assassinated, and his assassin has sought an asylum against the pursuit of Justice." A popular but impartial writer (on this subject, I mean) states that these outrages assumed the nature of a religious persecution. " The persecutors of the 19th century (says Miss H. M. Williams,) have marked their vic- tims ; have plundered and murdered as their fury directed, wherever they found Protestant property and Protestant faith. Protestants alone have been the victims.- — ^Had it been a local insurrec- tion, as in the time of the revolution, the assail- ants would not have been so discriminate. It is on Protestants alone that the rage has fallen, and * Cobbing Statements, &c. Second Edition, p. 104. — Resolutions and Statements of the Protestant Dissenting Ministers, p. 18, HISTORIC SKETCH. 177 this appears as an unequivocal proof that it was au onyanized religious persecution. " Their foulest enemies can brini^ no charges against the Protestants. Their conduct since the epocha which confirmed their rights should have disarmed their most rigorous foes; they shewed no exultation, and sought no private advantage. ** But by an oversight in the King's Charter there was mention of a Slate Rcligioii, and the Protestants were obliged to sink back to tolera- tion. The Charter had been less favourable than the Concordats*." But by far the most important and authentic document on this subject is the Report of the Rev. Clement Perrot, a Protestant Minister of Jersey, who personally, and on the spot, ascer- tained the facts and dates, with the names of many of the victims, of which Report the following is a sununary. " More than two thousand persons have been plundered and subject to forCed contributions, and between 2 and 300 murdered. — More than ninety country-houses, belonging to the Protes- tants, have been destroyed. — Two or three tem- ples have been burnt, and more than one hundred and fifty houses have been pillaged within the city of jNismes. — More than thirty females have been stripped naked in the streets^ and tortured so dreadfully that eight are dead. Manufacto- ries have been destroyed^ and the vines of some vineyards torn up by the roots ; so that the whole * Quoted from tlie Report of the Three Denominations, April 1, 1816. Appended to several Periodical Works. The Letter has beea •ince published by Uaderwood. See pp. 6, 7, &c. A A 178 ESSAY VI. damage to property is estimated at four millions of francs. The city of Nismes have been taxed 400,000 francs, for its part of the contribution of 100 millions, a list of 174 persons who were liable was made, in which there were 147 Protestants, 10 Jews, and only 17 Catholics*. The violence of this persecution has at length subsided, but the country has by no means re- turned to its former state of tranquility. So lately as the middle of July (1816,) we have the follow- ing extract from the Correspondence of the '* Three denominations of Dissenters." *' The affairs of our brethren in the South of France go on very badly. I have received several letters, which, by the allegories that the writers feel themselves compelled to employ, and the ambiguous expressions they use, prove the state of anxiety in which they remain. In the depart- ment of the Gard, and particularly at Nismes, the utmost dread oppresses the Protestant popula- tion. * We are tranquil,' says a correspondent, * but ours is the tranquility of a person who has * been nearly bled to death. If our persecutors do * not go to the same lengths they formerly and so 'recently did, impute it only to the lassitude of * murderers, and the wealth amassed by the devas- * tators and spoliators of our property. Harmless * Protestants, unarmed, so weighed down by terror ' that they dare not speak to one another, and are * even afraid of mingling their tears together, whom * Report on the Persecutions of the French Protestants, presented to the Committee of the Three Denominations. (1816.) p. 17. &c. To deny the existence of persecutictn in the teeth of facts like those, must imply equally the ivaat of sense, decency, and feeling. HISTORIC SKETCH. 179 * dread compels to relinquish the endearing inter- * course of intimacy and relationship — are arbita- *rily arrested — false witnesses are not wanting — * and imprisonments, fines, and marks of dishonour 'follow." Thus while the greatest tenderness has been shown to Catholic persecutors, on account of their Joyalty to the Bourbon family^ nine reputed Protestants have been condemned for the tumult which previously took place at Arpaillargucs on the capitulation of the Duke D'Angouknie, which has afforded no small triumph to the Catholics, though we are assured they acted only in their own defence. The account published by " the Three Denominations" above referred to I shall subjoin below*, and only observe, that * "The judgment of the 11th of July has filled the Protestants with horror, and the Catholics with proportionate delight. Eleven persons have been accused, nine men and two women; ten were Protestants, and one was a Catholic, six men and two women hav0 been condemned to death, four to be executed at Nismes, and four at Arpaillargues; one is condemned to the galleys for life, and two have beeu acquitted; — the Catholic is one of the two acquitted, and one of the magistrates was known to say, that they would not have acquitted one Protestant, but for the sake of the Catholic; but to acquit him (the Catholic) alone would appear too partial. " The trial was held in the Hall of Assize, and the Catholic ladies, dressed, filled the most prominent and elevated seats. The Hall was filled by the fanatical populace — no Protestants dared venture to be present at the trial — nor were there any Protestants on the Jury; but while the Jury was sitting fifteen or sixteen hours on the various cases, hundreds of the fanatics, who had pillaged and assailed the Protestants, surrounded the house all night, crying out for their coa- demnation and their death. " By a perversion worthy of the parties who are thus carrying on their system of exclusive punishment, these wretched beings have been judged as though they had assassinated a person on the highway, while all the world knows, that the affair in which they were en- A A 2 180 ESSAY VI. when persecutors are determined on cruelty, they never want pretences. So said Pharoah of old to the Israelites — " Ye are idle, ye are idle" — when he had resolved to oppress and to enslave them. Nor does it appear that the Catholics in France are by any means reconciled to the Tole- ration of Protestants, though they can plead so powerfully here, — not for Toleration only, but for political power. In a letter from Colonel Count de Bernis, (one of the Deputies of the Gard,) to his Royal Highness the Duke of Angouleme, dated in the eiid of last January we have the following sentiment: " I believe it abso- lutely necessary that one of the parties be defini- tively crushed, and prevented from measuring its strength with the other. Its chiefs must be in our power ; for the Bonapartists in the Gard are more dangerous than any where else, because of the pretext of religion. This is the only way to esta- blish tranquility for the future*." So that if the Count de Bernis is listened to, we may expect to have more massacres, though perhaps in a more legal form. Nor is it in the South of France only that Protes- tants have suffered ; but among the Vaudois also, the descendants of the Waldenses in Piedmontf. When persecuted by the house of Savoy in the gaged was tumultuous, and occasioned bj' the alarm of the poor unfortunate villaojers, and the misconduct of the Rojal Volunteers." Report, Sept. 1, 1816. * Perrot's Report, p. 66. + Report of the Protestant Society for the Protection of Religi- ous Liherty, May 1816. Morgan's Sketch of the past and present state of the Vaudois, 1816- And a brief Memoir of the Waldenses by a Clergyman, 1815. (Seclcj.) HISTORIC SKETCH. 181 17th C€utiiry, they were assisted by a royal grant from England, which ceased on the conquest of their country by the French ; then however they obtained the privileges of French Citizens ; but since the restoration of their antient govern- ment their persecutions have been renewed, and their distresses are become extreme, and that, as far as appears, solely on the account of their being Protestants. With respect to the politics of the Protestants, I believe they differ in France pretty much as they do in England, and always will do, when men are allowed to think for themselves. As to the ex- emperor 1 should suppose none of them considered him as a man of any religious principle ; and in the conscriptions^ and other public burdens, they had their full share. Many of them therefore hailed the return of Louis with rapture, and par- took the general joy. One of the Pastors of Nisraes for instance thus exults on the occasion : " Yes, Christians^ we captives are delivered ; our King, our Princes are restored to us ; may our love and our devotion contribute to efface from their souls the remembrance of past misfortunes. "YeSj peace is established in all Europe! — may the magnanimous Sovereigns, and the generous people, who have so powerfully concurred to re- store atid confirm it upon the solid ba>iis of wis- dom, equity, and union, long enjoy its blessings, as well as ourselves ! And in offering to them the tribute of our vows, and of our thanks; let us not forget in our gratitude, our chiefs, our war- riors, our magistrates; those, in particular, who reside among us as the organs of law^ and the de- 182 ESSAY VI. positaries of power. Our happiness, my brethren, I am delighted to say, is not a dream: it is expressed in two words — the JBourbons and peace* !" But alas ! it was a dream, and but a short one. Some anticipated this, and rejoiced with tremb- ling ; and, if at the same time they recollected the promise of the man, who said *' I guarantee the inviolability of your worship," and in this instance kept his word, and felt a degree of gra- titude for his protection, we should not reckon their gratitude among their vices. But where is their gratitude to the Bourbons? and where, I ask, are their obligations ? I speak of Protestants as a religious sect. Henry IV. was indeed their friend, but he deserted their religion. And though Louis XIII. confirmed the Edict of Nantz, he took away the cautionary towns which had been given for their security, and left them wholly to the mercy of his successors. To Louis XIV. they were indebted for dragooning them out of their property, their religion, and their lives. To Louis XV. they are indebted for pro- hibiting their worship, proscribing their ministers, and bastardizing their children. Of their obliga- tions to Louis XVI. I know but little, though I believe his natural dispositions were benevolent and kind ; and their obligations to Louis XVIII. I presume are yet to come. May they be many and impressive; and I doubt not but they will meet with due returns of gratitude ! * Extract from a Thanksgiving Sermon of Mr. B. F. Juillerat, Appendix to Ferrot's Report, p. 76. HISTORIC SKETCH. 183 CONCLUSION. In the preceding Essays we have considered the Christian church as built on a union of affec- tion, and of sentiment, so far as respects the fundamentals of religion ; but as by no means requiring a perfect uniformity of opinion or of religious rites : 2. We have viewed the Terms of Communion as embracing all true Christians (in the judgment of Christian charity) and no others. 3. We have considered free enquiry in matters of religion as the duty of all men, and especially of Christians ; and have established their right to the exercise of private judgment and pul)lic opinion. 4. We have proved the spiritual nature of Christ's kingdom, as not conferring, either on ministers or magistrates, any authority to restrain religious worship, or repress public opinion. 5. AVe have considered the hateful nature of Intolerance, and its consequences to individuals and society: and lastly, we have taken a historical glance at its rise and progress to the present time. It remains nowtoconsider the subject, 1. In relation to pre- sent circumstances, and the Catholic Question ; and, 2. In reference to future events, as delineated in Scripture Propliecy, and referring, in particu- lar, to the downfal of Popery. 1. Considering the subject in relation to pre- sent circumstances, I connot but think, that any denomination claims Religious Liberty with an ill grace, while it refuses that liberty toothers. Now I wish it to be distinctly understood, that 1 do not deny that there are individuals in the church 184 ESSAY VI. of Rome of the most enlightened character, and amiable disposition ; who abhor religious perse- cution as much as I do, and earnestly wish to see it given up by all parties : nor do I doubt but there are true and pious Christians in that com- munion: — men who love the Bible and the reli- gion of the Bible, and with whom I should have no objection to commune, who yet from the dread of schism, or other circumstances, cannot per- suade themselves to separate from their mother church. Notwithstanding these concessions, I do deny that the present church of Rome is by any means a true church of Christ, and that for this plain and potent reason ; because it is not founded on his laws, but on a manifest usurpation of his authority over the faith and consciences of men, as I conceive has been already demonstrated, in the preceding Essays. I state this matter thus strongly, because hints have been thrown out, at various periods, of the practicability of healing the great schism, as it is called, and re-uniting the Protestant and Catholic churches*. That two * Laud, it is well known, had a great partiality for the rites, if not the doctrines of Popery ; but the greatest advances on their subject were made between Dr. Dupin, and Archbishop Wake, though the latter has been perhaps unjustly charged with offering to sacrifice the doctrines of the English church. Compare the Confessional, Second Edition, preface, p. lxx\i, &c. and JMoshehn's Etclesiastical History, vol. VI. Appendix No. III. Bossuet, and other French writers, have indeed so gilded over the creed of Rome as to tempt some Proleslanls to swallow it; and Mr. Butler endeavours to per- suade us that, with a few concessions on both sides, a re-union is not impracticable — but cui bono? what good can result from disguising principles, or betraying truth? (See Butler's II islorical Account of Confessions, &c. just published. Essay IV.) And even were the chuiches to unite, it would most probably only be to persecute Dis- senters. HISTORIC SKETCH, 185 National churches, as those of England and Rome, or Constantinople, may unite, I will not dispute; but before the Bishop of Rome can set his foot into the church of Christ, he must Iny down his sceptic and his crown : he must re- nounce his infallibility, and the authority he has assumed over faith and conscience. It is in vain to say, each party should make concessions, and meet half way in accommodation : we have no right to concede a particle of truth, or of the rights of conscience. We may communicate indeed with each other under a tlionsand shades of opinion : but it is on the principle of uniting in essential truth ; and that wherein we do not exactly agree, we claim the right to differ. If an Arminian and a Calvinist commune together, it is not because one gives up the freedom of the will, or the other the divine decrees ; if a member of the church of England, and one of the church of Scotland com- mune together, it is not that one gives up Episco- pacy or the other Presbyterianism : or if a Paedo- baptist and Antipaedobaptist meet at the Lord's table, it is not from a dereliction of principle ; but because, symbolizing in what they consider as the essentials of Christianity, and submitting to the same authority (that of Christ) they a^ree io wave the points in which they differ ; but neither to relinquish them, nor to give up their import- ance, in a comparative point of view. But the first demand of the church of Rome is, *' Believe as I believe, and receive your faith from me* :" Here then we separate, and cannot possi- * Many disputes have arisen as to the creed of Popery, and I B P. 186 ESSAY VI. bly unite. We divide upon a question of alle- giance; audit is treason even to treat with the usurper. In the church of Christ we have no king hut Jesus. It is perfectly consistent intlie church of Rome, to endeavour to keep us in ignorance of the scrip- tureSj which are the charter of our religious rights. The originals are indeed accessible to the learned ; but it is a most extraordinary fact, that Catholics are so conscious of the current of scripture being against them, that they dare not trust the people with tJieir own translation with- readily concede that the dogmas of individuals ought not to be con- founded with the symbols of the church. I agree with Mr. Butler, to take the Catholic principles from Pope Pious IV. " I admit the sacred scriptures accordin": to the sense which the Holy Mother Church has held and does hold, to whom it belongs to judge of the true sense and interpretation of the holy scriptures; nor will 1 ever take and interpret them otherwise than according to the unanimous consent of the fathers" — who, by the hye, are seldom unanimous, but when they are wrong. See the Bihliotheca Biblica, and examine the harmony of the fathers on the first ten verses of the Book of Genesis, and you wiii find enough to seal the lips of a Catholic interpreter for ever! Let us turn to another of Mr. B's. standard authorities — " Roman Catholic principles," Sect. I. p. 166. The "way or means" to under- stand the scriptures is — " not the reading of scripture interpreted ac- cording to Ihc private j udgmenl oi Q-Jic\\ disjunctive person or nation in particular; but it is an attention and submission to the voice of the Catholic or universal church, established by Christ for the instruc- tion of all ; spread for that end through all nations, and visibly con- tinued in the succession of pastors and people through all ages. From this church guided in Irulh, iittd seeured from error in matters of faith, by tiic promised assistance of the Holy Ghost, every one may Jearn the ri^ht sense of the scriptures," &c. So then, it seems, to understnnd llic scriptures, it is not only necessary, in the first place, to consult the Fathers — about the length of the statutes at large, i. e. about 50 vols, in folio ; but we must go to the living authority after all, to see that we do not misunderstand the fathers ! but thank God, we Protestants have a shorter way to truth ! HISTORIC SKETCH. 187 out bolstering it up with 7ioies and comments: and thus they make the Bible so dearabook that few can purcliaseit. And after all — when they have got the scriptures in their own translation, and so ex- p-lained as to harmonize with their own creed — they must not open the book till they liave a licence from their Confessor, " who will instruct" the Catholic " in what spirit he is to read them*." * Butler's Confessions of Faiih (just pulilished) Essay ii. p. 145. In this work Mr. B. considers the subject of I'ree access to the Scrip- tures at some leagth, and admits , 1. That in primitive times the laity read the scriptures freely; 2. That the restraint enjoined upon reading the scriptures was (as Fenelon says) " in consequence of the troubles occasioned by the Waldenses and Aibigenses," who ventured not only to read, but to interpret tliem ; and 3. that some Protestants have been so viuwise (I cannot say ignorant) as to deny their own principles and admit of similar restraints, among whom Mr. B. ranks the Anti-biblists and Dr. Marsh. So far we are agreed. But when he denies " that it is contrary to tlie general principles of the Catholic religion to publish the Bible in a vulgar tongue wilhoul notes, we pause to examine his facts. 1. We grant him that " no Syriac, no Armenian, no Ethiopic, no Arabic Bible has any notes ; yet those are vulgar tongues of large portions of the world," and we are willing to add, that in Greek and Hebrew, and in mighty Polyglots also, his church have printed the scriptures without notes. But does Mr. B. mean to sneer at us, or to make us smile at him ? Surely this cannot be meant for argument, or designed to prove, that it is not contrary to the general principle of their church to allow the scriptures without notes in the vulgar tongue ! Another of his facts is, that " at the revocation of the Edict of Nantz, 60,000 copies of a French translation of the New Testament were distributed among the converted Protestants," by the order of the kind and benevolent Louis XIV. True Sir, and you will allow m« to add, that this was a converted translation too: but suppose the government of the united kingdoms of Britain and Ireland were to revoke all the privileges granted to Roman Catholics during the present reign, to order Uicm to burn their mass book, and to change their faith; suppose a part of the Catholic population were tempted by the love of life and of llicir families to turn Protestants ; and sup- pose farther, that the Prince Regent was to present these apostate B B 2 188 ESSAY VI. On the Catholic Claims I have already given an opinion. Most freely do I allow to all the rights of conscience, and the utmost liberty of worship : but when they ask for political power, ■we demand security that those rights shall not be Catholics with 60,000 Protestant Testaments, what would be your opinion of his kindness? — Had 1 been a Catholic, I would not have mentioned this cruel insult to humanity. But lastly, there have been nine " original versions" of the whole Bible, and twelve of the New Testanieul, besides Psalters and Gos- pels published in ihe French language prior to 1809, either in 8vo. or a smaller size; but " which of these editions are or not accona- panied hy notes, (adds Mr. B.) I cannot say ; but from their size it is most evident that the Car gre 'ier part liaycnone:^' this, to say the least of it, is presumption used for argument, for Mr. B. knows nothing of the fact, neither do I ; let us therefore turn to his learned friend Dr. Marsh, and he will tell us, " that in the Catholic countries of France, Italy, &c. translations of the scriptures are not common : nor will they ever become so, while the use of them is discouraged by the Catholic clergy; for the individual examples of encourage- ment, which have been occasionally quoted, are certainly exceptions to the general rule.'" Jtlarsh's History of the Translations of the Scriptures, pit But I have been turning Mr. Butler's pages backward and forward to find his account of English Translations of the scriptures circulat- ed by his church without notes, for one of these would tell more to her honour than all those in Arabia, Egypt, or Ethiopia : But I find nonen.entioned; and by refering to the Report of the Committee of the House of Commons on Education, I find evidence upon oath, and from Dr. Poynter, a Catholic Prelate, " Vicar Apostolic of the Mid- land district," that the Catholic laity "are only allowed lo read the approved Catholic translation of the scriptures, and we (says the Bishop) have no approved Catholic translation without notes." p. 581. To this I beg leave to add one other fact in point, that some short time since when several Protestants, preferring that Catholics should read the scriptures in their own Hhemish version, though erroneous, rather than not read them at all, offered to subscribe to an edition of the llhemish Testament for their use " without note or comment," they were informed by the same high authority — " such a proposal would not have been agreeable to our practice." Correspondence on the formation of the Romtin Catholic Bible Society , p. 25. HISTORIC SKETCH. 189 denied to us ; and that security cannot be given, but by renoiincini;- spiritual usurpation — that it is^ by renouncing Popery. It is true that in England, where we have so large a majority of Protestants, we might run little risk of danger: it must be a considerable time, at least, before Catliolics could gain the ascendency : but in Ireland the case is materially different. A Catholic representation, Catliolic magistrates and judges, and a Catholic privy council, would aim, in the first place, to dissolve the Union ; and then, to require a Catholic King at the head of a Catholic government, would be so just and reasonable, and indeed so necessary to the peace of the country, that I see not how it could be reasonably denied. I even consider it as the necessary result of such a measure: the question with me therefore involves the Union, not only of the two kingdoms, but of the two crowns. But would Catholic emancipation, or rather power, be for the peace and happiness of the country ? I answer, most decidedly, in the ne- gative ; and appeal, not only to reason, but to facts — even to recent facts in France. The first effect would probably be a persecution of the Protestants, and the next (if it were not rather the first) a suppression of all Protestant Schools, and of all Protestant authority. Civilization in a few years would be thrown back a century. The Catholic church would assume all its splen- dour, and all its immunities. Toleration would be as impossible in Ireland as in Spain, and religion as full of superstition. 190 ESSAY VI. I know indeed, that many Protestants think otherwise; but do they not misconceive tlie character of the Irish nation ? Bold and inter- prising, zealous in their religion and devoted to the priesthood, they would form the most dan- gerous instruments of Papal tyranny ; and never think themselves emancipated till the Protestants were enslaved. It may not^ however, be always unsafe to grant their wis^hes. Let the whole population be educated, and a spirit of free incpiiry excited, as has been the case in Scotland*, and the circnm- stances will be so altered, that I should fear no danger, in granting all which they require. In short, let them be emancipated from ignorance and ])riestcraft, and I conceive no emancipation need to be denied them. And it is pleasing to anticipate this event at no great distance, when we review the benevolent exertions now making for its accomplishment — not only by government, but by various Societies at the expence of several thousands annuallyt ; and though the Catholic authorities will not allow the free circulation of * Scotland was, it appears, since the Revolution, in quite as bad a state as Ireland now is, and even worse. " In all times" says Fletcher of >alloun, " there have been about 100,000 vagabonds who have lived Without any regard either to the laws of the land, or even those of God and nature." Political Works of Andrew Fletcher, 8vo. p. 144. Yet in one century, such was the consequence of National Education, crime has been so diminished, that many populous towns in En-'-land have furnished more criminals at one quarter sessions, than all ScotKind in a year. t Namely, the English Sunday School, the British and Foreign School, the Uiberuian, and Dublin Sunday School Societies; the two latter of whom calculate that they haTe nearly 60,000 childrea under instruction, beside adults. HISTORIC SKETCH. 191 the scriptures, there are benevolent priests, as well as clergymen, who at least connive at it. In addition to these, the Evangelical clergy and the Methodists, the Independents and the Bap- tists, maintain a rivalry in itinerating through the country to preach, to encourage schools, to dis- seminate the scriptures and religious tracts*; ■which, however, it may be viewed by the eye of party, must eventually enlighten the country — ■ much more so than if all their exertions were in one direction, or from one source. But admitting that instruction is only wanted to prepare Ireland for all the blessings of a com- plete Toleration, the question very naturally arises, why not no2v grant that emancipation, (as it is called) to Protestant Dissenters in England, which we shall be willing to allow to Catholic dissenters in the sister kingdom, when they be- come enlightened. The safety of the Protestant religion cannot in this case be called in question, nor (as 1 think we have seen) even the safety of of the episcopal establishment. And how to account for some clergymen shewing a greater reluctance to the toleration of Protestant Dis- senters than to that of Roman Catholics, I know not, without supposing that they conceive them- selves nearer related to the latter than to the former, and that episco[)acy is of greater import- * In addition to tlio above mentioned Societies, which are con- fined to the encouragement of schools, the " Irish Evangelical Society," beside the assistance oi" Itinerants from England, has founded an Acudf-niy at Dii!jlin,for tiio education of native preachers. The " Baptist Society for promoting Ihc Gospel in Ireland," in ad- dition to preaching, have particularly turned their attention to the establishment ef-ZVai/ve Irish Schools, and Readers, 5cc. 192 ESSAY VI. ance than Protestantism. This is the only principle on which a union between the churches of England and Rome (above alluded to) can possibly be founded ; in which case, though Catholics now call on Protestant Dissenters for support, there is great probability that they would cordially unite against them. There can be no doubt that Bancroft and Laud, tlieir dioceses being secured to them, would rather have co- operated with the Roman clergy, than with the best and most learned of the Puritans, whom they persecuted. But what can the Dissenters want? The whole of their civil rights. I shall still, however, avoid the political question, and only state, that there is one point conceded to the Catholics, which is yet denied to Protestant Dissenters : to preach where they please, without the trouble and ceremony of licencing their chapels, which is not, that I can find, required of Roman Catho- lics. A dissenter indeed, equally with a church- man, may have as large a party as he pleases to a dinner or a supper, to a concert or a dance; but supposing a religious congregation to dine toge- ther, they can neither engage in prayer^ in sing- ing, or in exhortation, if more than twenty beside the resident family be present, without being sub- ject to a penalty — if the footman of a clergyman should be present to give information. Yet even here, a Catholic priest might celebrate the mass^ without control or censure ! I have no wish to enter into the question of field-preaching, farther than to observe, there is nothing against it in the Bible, or the writings of HISTORIC SKETCH. 193 the Reformers ; but if any benevolent or* pious person, observinu; a number of thoughtless youth sporting either in the street or in the fields on the Lord's day, attempt to exhort them to "flee from the~vvrath to come," he is liable to be prosecuted, because the place is not licenced*! But secondly, We are to consider the subject in reference to future events, as delineated in scripture prophecy, and referring particularly to the Jinal overthrow of Popery. And here 1 beg it to be understood, that by Popery I do not sim-' pjy mean the creed or ritual of the Romish church; but that system of tyranny and usurpa- tion over the rights of conscience which originated at Rome, and spread itself throughout Christen-, dom, and is as yet, in but few countries, totally abolished. I conceive tha t a man mav be lieve in transubstantiation and the seven sacraments, and A >*» » * t * At the general Quarter Sessions at Wisbeach in July last, a Methodist preacher appealed from the conviction of two Magistrates (one a Clergyman) who had fined him in the penalty of ^£'30. for preaching in a ^eW unlicensed. The principal evidence against the Methodist was the servant of the Rector, who, as appeared upon cross- examination, could not distinguish between a Prayer and a Sermon, only he knew that he preached contrary to the Liturgy, " because he had not the Prayer Book in his hand." Evan. Mag.Oct. 1816, p. 399. Dissenters may wonder at such ignorance, especially in a Clergyman's family; but it seems the case is by no means singular: it was ihe servant of a Clergyman (I omit names out of respect to the cloth) who was evidence against W. Kent of Childrey, who prayed without a license ! This Clergyman's servant, though he was used to go to \ church, declared upon oath that he did not know what the Liturgy l was ! The /ear/jeJ counsel, however, thought that prayer and preach- i ing were the same thing, and endeavoured to prove (Kisum teneatis | amici ?) that it required a license to say the Lord's Prayer; and the noA/echairmanof the bench seems to have believed him, till the Court of King's Bench taught him belter. Seo an Abstract of the Trial) Evan. Mag. vol. XIX. p. 479, &c. C C 194 ESSAY VI. may practise many of the superstitions of the Catholic church, and yet be a good Christian, and a good citizen; but it is Popery as a practical system which I denounce and deprecate. It is assuming C h ris t/s authority over the faith a nd.^ c onscience whiciTmakes it spiritual treason : it is trading with the souls of men — makmg gain of godliness by the sale of pardons, indulgencies, and dispensations, which adds felony to treason ; lastly, it is the system of persecution, destroying the bodies, as well as the souls of men, which adds -murder to felony and treason; and thus tills up that measure of iniquity which must finally sink the Harlot of Babylon into perdition ; a fate ) which will be accellerated by her own presump- ; tion and temerity. ,, . " I sit as a Queen and.a.m no \y\(\.ow, and shall ^ > see no sorrow !" i^tijier^el^f-^o;ratnlation immediately before her final ruin, which is depicted by the prophetic Spirit to be as sudden as it is fatal, like a millstone hurled by the arm of an angel into the great abyss. But this circumstance (among others) has led Dr. Gill, and other expositors toex- pect some new triumph of Popery, which shall, for a short time, raise her to a giddy height of elevation, and so make her fall the more signal and tremendous. It may be thought that present circumstances do not favour this idea*^. It is true, * Hitherto the fate of Popery has been fluctuatin<^, and vphile it has been depressed in one country, it has risen in another. Even now, much as this country is enlightened, the influence of Popery strengthens ; not so much (as I hope) by the accession of real Protes- tants, as by many, who in the late triumphs of Atheism joined that standard, new falling back into the ranks of the Roman Catholic religion. In Ireland iudeeel, the Catholics boast of uumbers equal, if HISTORIC SKETCH. 195 that the gospel has now a remarkable spread in Asia, Africa, and America: hut all the inhabitants of those countries ntight be converted without affecting the seat of Popery. Indeed if we look to the continent, where the throne of the beast rests, we shall find the revival of Popery not less remarkable than the spread of Christianity elsewhere. It was presumed by many that Infidelity had given such a fatal stab to Popery, that it could not long survive, and per- haps it may not long; but the wounded monster (like other wounded beasts of prey) may become the more desperate as he draws nearer to his end. We see the moment " that which opposed was taken out of the way," the kings of the earth, that is, the continental princes, agreed to give their power — " one hour" to the beast. Popery was restored in all its splendour, and persecution re- newed with all its bitterness in Q.Jew days. The Protestant religion was instantly suppressed in Spain and Italy, where it had begun to bud, and the weak protection afforded to Protestants, (if it can be called such) is not sufficient to shield them from bitter persecution. The subjects transferred from Catholic to Protestant powers, are with dif- ficulty restrained in their allegiance ; and obe- dience to the latter, in any manner interfering with their spiritual obedience to the Pope, de- clared impossible. The late Mr. Fuller has remarked, with a not superior to the whole population, but this account is evidently exaggerated to support the claim of emaucipation, as if the whole country were in their interest. c c 2 196 ESSAY \'I. shrewdness and penetration for which he was reniarkahle, th.it the angel which annonnced the fall of Babylon ^Yas ininiediately preceded by one who annonnced the universal extension of the gospel, " And I saw (says the Prophet) another angel fly in flie niiilst of heaven, having the ever- lasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people." It would be difficult to express more accurately that missionary spirit which is now running through the earth, pene- trating the interior of Africa and Australasia, as well as into the more civilized empires of India and China ; and the warning voice, " Give glory to God," calls loudly on tlie Pagan world, to ** worship him who made heaven and earth and sea. *' This (says Mr. Fuller) is the language of solemn warning. It is addressed to all whom it concerns, good and bad, especially to those who live in the time here referred to; the time immediately preceding the fall of the antichristian power, and so looks with a severe aspect on those who persevere in their attachment to it, notwith- standing the liglit which will [then] have been diffused in the world. They who at any period surrender their consciences to human authority, and fully imbibe the antichristian system, will incur the wrath of God : but they who do this in the face of that light wliich by this time will be spread through the world, will incur greater de- grees of the divine displeasure than those who have been carried away with it in darker ages. The I2th and 13th verses (" Here is the patience of the HISTORIC SKETCH. 197 saints," &c.) would seem to portend a time of persecution j)rior to the final oven li row of the Antichristian power; a time which may he [con- sidered] as the last struggles of the beast. 'J'his is the flood cast out of the mouth of the dragon after the woman (ch. xii. 15.) the gatlieriiig togt^ther of the kings of the whole world to the balllc of the great day of God Ahniglity, (chap, xvi. 14.) and the t^ar made by the beast and the kings, against him who sat upon the horse, and against his army, ciiap. xix. VJ*." I would wish to speak with great modesty and caution on the subject of scripture prophecy, and especially in application to present times; but it does not seem difficult to trace an analogy between these events ; that is, between the spread of reli- gion abroad, and its persecution nearer home. It was the pregnancy of the church which enraged the dragon; and the spread of the gospel, where it is beyond their control, may well excite the envy, and the malice, of the worshippers of the beast. TJiese predictions however afford one consola- tion, that the last struggle of the beast will be as short as it will be severe; and another is, that they only who have participated in her crimes shall be niade partakers of her plagues. The image before us, of Babylon's destruction, is that of an earthquake and a volcano, inguljjhing a mighty city, and vomiting out fire and smoke — ■ but discovering in its centre, as we shall see, what no literal volcano ever did. Let us ap- * Fuller on the Apocalypse, p. 257, 8. 198 ESSAY VI. proach the awful scene*, and observe the Strongs sensations of wonder and astonishment, grief and as^ony, with which the surrounding spectators are ev i r1 t-nt I y igitated. The chu.' mourners in this scene are kings — - " the kings of the earth, who have committed [spiritual] fornication," that is, idolatry, " and lived deiiciously with her," partaking of the fruits of her iniquity, — these, when they see the smoke of her burning, stand afar off, as the great are prone to do from misery — " for the fear of her torment, saying, Alas ! alas ! that great city Babylon, that mighty city ! for in one hour is thy judgment come!" — But where is Babylon ? that great city— the city on seven hills — eternal * liishop Newton and other commentators seem to understand this prophecy as implyiag a total burning of the city by some trium- phant conqueror; others observing the quantity of bitumen, &c. in the soil ot Italy have suggested the idea of a literal Tolcano, I pretend not to determine what is left ambiguous : I only insist upon the imagery as lieing that of a volcano accompanied by an earth- quake ; and this I think will hardly admit of doubt. Yet the lileril aceomplishment of this destruction by fire, may be thought hardly consistent with the assertion of fallen Babylon be, coming a cage of unclean birds, chap, xviii. 2. Unclean and rave». ous birds, however, are wont to harbour in the ruins of desolated cities : but perhaps the image may be carried farther as a representa. lion of hell itself: " the habitation of devils (8a;/xov(« demons) and the hold ((fuAaxr) prison) of every foul spirits, and a cage (^u\ax>) pri- son) of every unclean and hateful bird," — alluding to the birds of prey, i. e. infernal spirits hovering about the entrance (the crater) of the infernal pit. With respect to the description of Rome as ' the eternal city, seated upon seven hills,' it is not only familiar to the classics, but used by Catholic writers in application to modern Rome. It is found, says Bishop Newton, in the very title of Kircher's Obelicus Pamphilius: "In urhis wternce ornamcntum erexit Inn. X. Pont. Max — He cites from Daubuz, p. 812. f Spirits in prison, I Pet. iii. 19. HISTORIC SKETCH, 199 Rome ! " It is fallen ! is fallen !" sunk into the crater of perdition. Where are now her lofty spires^ and her majestic domes? Where her splendid palaces, and her boasted monuments of ancient art ? her treasures of literature and of science? "Alas! alas! that great city! that mighty city I for in one hour is thy judgment come !" *' And the merchants of the earth shall weep and mourn over her; for no man buyeth her merchandise any more ! The merchandise of gold, and silver, and precious stones, and pearls, and fine linen, and purple, and silk, and scarlet*, and all thyine wood, and all manner of vessels of ivory, and all manner of vessels of most precious wood, and of brass, and iron and marble ; and cinnamon, and odours, and ointments, and frankincense, and wine, and wheat, and beasts, and sheep, and horses, and chariots, and slaves and souls of menf." * The frequent mention " of purple and of scarlet" among the merchandise of Rome, and indeed as forming her own dress, leads me to observe that they were from time immemorial the colours of royalty and rank, and I have no doubt from the first symbolical, and both derived from blood, an image with which all military nations are delighted; See Isaiah Ixiii. 1 — 3. And if, as a respectable wvivr sug- gests, scarlet was worn by the public authorities in time of war, and purple in time of peace, the former might refer to the state of the blood as fresh and flowing, and the latter to blood congeaied and stag- nant, as having ceased to flow. So the true purp's of hv ?s-,tients is by Pliny stated to be the colour of stagnant blood, *' concr^*' saa- guinis;" and the epithet "purple" is applied to blood evenbj 'omer, I'lxifxalnttf^Mfiuj (purple blood) in his battle of the frogs. I would idd that the primitive scarlet was made from the Coccum, ora'-kermea, and the purple from the -n-opfupa or porpura. But on this cvrious •ubject, see CalmeVs Dictionary, (Taylor's Edition) iuPurjple, and the Fragments to ditto. No. ccxxxv. t Rev. xviii. lO-^lS. 200 ESSAY VI. Those who take the term merchants allegori- cally, apply it to such as make a trade of reli- gion, vvliich has been remarkably the case with many of tlie religious of the church of Rome; but as i have taken kings literally, I consider my- self partly under obligation to do the same by the next order of society. The merchants of Tyre, who seem here alluded to, were princes, and com- panions to princes, among the ancients*, however scornfully they may be looked down upon by modern nobility; and the articles in which they traded seem divisible into three classes, those connected, I. with the liberal arts, 2. with the luxuries of life, 3. with that more criminal traffic — the bodies and souls of men. 1. It caimot be denied that the kingdom of Christ, not being of this world, Christianity, pure and simple as it was at first promulgated, promis- ed no employ to the arts and sciences. The God *' who dwelleth not in temples made with hands," requireth not the aid of arrhiferts or statuaries, painters or musicians, like "the elegant mythology of Greece and Rome." Had it not been for Popery, it must be acknowledged, we should have had no *' majestic cathedrals with vast gothic arches" — no painted windows to transmit "the mellowed liffht of heaven." He who stretched " the vaulted sky," and drew thereon the splendours of the rising and the setting sun, is not likely to be gratified with the efforts of Grecian or Italian artists : — nor the ear accustomed to angelic voices, and the harps of heaven, to be tempted to listen to " the * Isa. xxiii. 8. £zek. xxvit, and xxviii. /.-;; HISTORIC SKETCH. 201 full toned organ or tlie quavering choir." And as to tlie simple souls whom the Almighty " seeks to worsiiip him," when properly engaged in devotion to him, they have neither eyes nor ears for mortal objects. It is not so, however, with the world ; their piety is created, and their devotion fed, by harmony and splendour ; and this will account for the preference given to Popery as a national reli- gion. It is adapted for men of learning, genius, taste* — for persons of distinction, and " men high in office." It is not therefore to be wondered at, that the fall of such a church, and such a system, excites painful regrets, and bitter lamentations'). 2. Popery is friendly to all the elegant luxuries, and to the pride of life. It denies no fashionable amusement — but it provides for every personal gratification, wiiether of the eye, the ear or the taste ; except only to the religious orders, and they find means to evade their deprivations. The rank of life into which it admits the ministers of * It is not meant to insinuate that the religion of Christ is any otherwise inimical to the arts and sciences, than as not employing them in religion. They are no farther to he objected to, than as they contribnte to the support of idolatry and parade. We may love religion in a barn or a cavern ; but we certainly wish to afford it every accomodation of convenicMicc, and even comfort. + That the kings of the earth sliould thus hevvail the fate of the Harlot, has been thought inconsistent with their uniting together to destroy her: (chap. xvii. 16.) but this admits of an easy solution. The same kings who agree to give their power to the beast, may also, upon that power being used against themselves, unite in the opposite interest ; and yet after all lament that thai church which formed so useful and convenient an instrumcut of ambition — which flattered their pride and gratified their lusts, should be thus totally destroyed: alter all perhaps it may be as it has always been — " the potsherds of the earth strive together, and arc dashed to pieces against each other. D D 202 ESSAY VI. the church, particularly the Pope and Cardinals, as secular princes, is certainly unfriendly to prac- cal relijiion : and their scarlet and purple robes mark them as belonging' to her, whose uniform they wear. Much of the merchandise of Rome is described as consisting in articles of show and splendour, as gold, silver, and precious stones, in which the church of Rome certainly exceeds all others. 3. These merchants carry on a criminal trade in the bodies and souls of men*. Slavery in all its forms is a bitter portion, but that which is spiritual or ecclesiastical is most bitter — it is the slavery of the mind ; and this we have seen is the peculiar character of Popery. It denies the right of private judgment, and allows no man to think for liimself in matters of religion ; or if he ivill presume to think, it allows him not to express his thoughts under penality of the inquisition and the stake! To read the scriptures is allowed only by the special permission of the priests, and by them to such only, as it is thought will make no im- proper use of it — that is, who will not dare to think differently from the priesthood. But here opens a new scene of merchandise of incalculable profit — licences, indulgencies, and pardons for the living, and masses for the dead ; these were the articles which first scandalized the great German * In Ezek. xxvii. 13. where it is said that Javan, Tubal, ami Meshech traded ia the souls of men, (f/ \|/uxa($- a>9pa>7TU)v, Sept) it is naturally taken for a trade in slaves, (vulg. mancipia) but here ■where bodies and souls are both enumerated, Bossuet thinks it alludes to both slaves and free persons; Lowman, that it implies a slavery of both soul and body ; see the latter in liev. xviii. 13. HISTORIC SKETCH. 20.3 Reformer, and indeed all Europe, and produced the Reformation. But these spiritual merchants, who were made rich by her*, are cut off from all their gains, and therefore may well mourn and lament for her- — *' weeping, and wailing,, and saying — Alas ! alas ! that great city, that was cloathed in fine linen^ and purple, and scarlet, and decked with gold, and precious stones and pearls ! for in one hour so great riches are come to nought. And every ship- master, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, and cried when they saw the smoke of her burning, saying, *' What city is like unto that great city ? — Alas! alas! for in one hour is she made desolate." One circumstance is here particularly observa- ble, that these deep lamentations are none of them represented as disinterested. Kings regret their loss of power and splendour, and merchants, and. mariners, the ruin of commerce : and this seems to afford a rational ground of hope, that those powers who have withdrawn from the usurped authority of Rome, though but partially, will, in proportion, be less affected by this calamity. Yet, as an earthquake which should swallow up such a city as Rome, must shake the earth to its centre, and agitate the continent to a great extent ; so it is * I doubt not but many, who are not reckoned among Rome's citizens will, join \u. the lanienlalion of her fate. lu the partial de- struction of her splendour under the French usurpation, many nomi- nal Protestants joined in the lamentations, and trembled ai her ap- proachini^ fate. It is not for me to say whether this arose from humanity, or sympathy, or apprehension of being " made partaker* of her plagues." D D 2 201 ESSAY VI. natural to expect that many kingdoms and states must be affected by this catastrophe. But while earth is lamenting', what are the sentiments and feelings of the world above? In a former chapter we heard a murmur of voices from the souls under the altar, saying, " O Lord ! how long ?" Then they were commanded to wait for a season^ till their fellow martyrs also should be slain*. But the event is now accomplished, the number of martyrs is completed, and the great Harlot, who was intoxicated with their blood, is now destroyed. " Rejoice over her, thou heaven ! and ye holy apostles and prophets, for God hath avenged you on her!" But while kings — and merchants — and mari- ners stand afar q^aad wail, let us approach the borders of the volcano — and what see we there? — alas ! no gilded spires — no bridal-lamp — no vestage of her splendour or her joy : — the same convulsion which buries all her wealth and gran- deur discloses all her guilt ; her crater is filled with blood — for " in her is found the blood of pro- phets, and of saintSj and of all that were slain upon the earthf !" But how Popery can be made answerable for the blood of prophets and of saints, and of all that were slain upon the earth, demands inves- tigation. First. I have stated Popery to be that system of spiritual tyranny in which persecution always originates ; that soul-slavery to which we have just adverted, which forbids the liberty of thought and * Kcv. vi, 9— 14. t Key. xviii. 24. HISTORIC SKETCH. 205 of speech on subjects of religion — M'bicli forbids man even the worship of bis Maker, but in her own prescribed forms ! Tbis is the scarlet Harlot whetber sbe be seated at Jerusalem, or at Baby- Ion — at Constantinople, or at Rome. It is the calling our fellow-man upon earth " master" or " father," in the sense forbidden by our Lord, and receiving our rule of faitb and duty from human, instead of divine authority*. But secondly, in a comparative view Rome is the great seat of persecution, whetber Pagan or Christian; and the blood shed by her authority infinitely surpasses all that was shed by every other persecuting powerf. " In her was found" — that is, in the crater of her volcano, wherein generally are found springs of burning lava, and waters evaporated to steam by the more than boiling heat of the internal fire — "In her was found only blood" the blood of prophets and of saints, and of all that were slain upon the earthj. * Nor have the ablest, the wisest, and the most applauded advo- cates of Popery, denied the rij^ht of coercion in religion. Bossuet, for instance the celebrated Bishop of Meaux,so much admired and commended by Mr. Butler, says, " The exercise of the power of the sword in maUers of religion and conscience cannot be called in ques- tion, the right is certain — and there is no delusion more dangerous than to make Toleration an essential character of the true church." " L' exercise de la puissance du glaive dans les matieres de la reli- gion, et de la conscience; chose, que ne peut ctre revoqueeen doubt — le droit est certain — il ny a point d' illusion plus dangereuse que de donner la souffrance pour un caractere de vraye Eglise." Hist des Var. 1. X. p. 51. Par. 1740. 12mo. + Matt, xxiii. 8—10. :}: In the next chapter however the scene changes, and the blood that is avenged is seen no more; but in more harmony with the awful imagery employed, we read of *' a lake of fire and brimstone," 20G ESSAY VI. There is found the blood of all that were slain during the first ten persecutions of the Christians — from the days of Nero to those of Constantine. There is found all the bloodshed during the alternate persecutions between the Arians and the Orthodox, under pretence of zeal for the preroga- tive of the Father, or the glory of the Son. There is found the blood of a million of Wal- denses pursued to prison, to torture, and to death, during the middle ages, for presuming to believe differently from the church of Rome. There is found the blood that was shed in this country from the days of Wickliffe, down to the glorious Revolution of 1688. There is found the blood that was shed by the Duke D'Alva in the Netherlands, in attempting to establish the Inquisition, and suppress the Re- formation. There is found the blood that was shed by the Bourbons in France, from the massacre of Paris, down to the period of the French Revolution — or rather to the present period — ^for France is still the land of i)ersecution. There is found the blood shed in Ireland, from the massacre of 1640, to the Rebellion of 1798*. or burning lava, Into which the beast and the false prophet must eveutiially be cast. Ch. xix. 20. The exphination may be diffiault, but the remark is obvious, that all the terrible images which poetry can furnish are lavished on this subject. * It may probably be objected, that it was rather a thirst for plunder, than for blood, that dictated the cruelties practised in these latter instances, and this is freely granted : Religion is often the pre- text only of persecutors; but lot us strip them of this pretext. It is allowed that they were generally men of no religion, hypocrites, atheists, devils : but so much the more important is il to shew that it HISTORIC SKETCH. 207 There is found the blood of all the millions which have been destroyed by the Inquisition of Spain and Portugal, in India, in Spanish America or the West Indies. All were persecuted, tor- tured, murdered, massacred — upon the same principle of their persecutors having a right to dictate to the consciences of men in matters of is not from the gospel, but only from that corruption of it ycliped Popery, that they derive their authority. Admit only that every man has a right to judge for himself in religious matters, and you destroy every pretense for what are called religious war«, or military conversions. The devil has as good a claim to the government of the world, (perhaps a belter, for it has been willingly surrendered) as any earthly power can have to the control of conscience. Nor let it be suggested that I have collected these enormities in order to excite animosity against Catholics, and expose them to Pro- testant persecution. So far from it, that I consider perseculioa in the latter far more criminal than in the former, inasmuch as they act in direct opposition to their own principles, whereas the former are sup- ported hy them. Persecution in Catholics is highly criminal — in Protestants more so, — but in Dissenters worst of ail. -) Still less be it supposed, that by reciting or adopting tbe song of Leaven, I take pleasure in the misery of those who suffer the divine judgments. It is perfectly consistent with huraatiily to rejoice io the triumph of the laws over mighty criminals: ap.d it is presumed there is nothing in the divine government inconsistent with inflnite good- ness in tbe punishment of the impenitent; in so far as it may pre- vent the progress of crime, it may be mercy to others while it is jus- tice to them. And though Ave are not always able to vindicate the divine judgments, beings of a superior order, and in a higher state, Lave no hesitation on the subject. In the instance now before us thcj sing : " Allelujah ! — for true and righteous are his judgments ; for he Lath judged the great Harlot which did corrupt the earth by her for- nication, and avenged the blood of hi.? servants at her hand. And again they said, Allelujah !" It is observable therefore that though justice warrants their re- venge, (Hev. xviii. 6.) yet they are not their own avengers. He, whose name is the Logos, or Word of God wears indeed a vesture dipt in blood — in the blood of his enemies, (chap. xix. 13, 16, comp. Isaiah Ixiii. 2, 3.) yet those who follow him arc clothed in fine linen, white and clean," i. e. unspotted by the blood which flowed around them. 208 ESSAY VI. faith, or to enjoin their own religion upon others. Well might the inspired apostle say — " Here was found the blood oiall that [on account of religion] were slain upon the earth '/' But hark! I hear a shout from heaven! — *' Allelujah ! Salvation, and honour, and power, unto the Lord oar God ! For true and righteous are his judgments : for he hath judged the great Harlot, which did corrupt the earth with her for- nication, and hath avenged the blood of his ser- vants at her hand. And again they say, Allelujah. And her smoke rise up for ever and ever. And the four and twenty elders, and the four living creatures, fall down and worship him that sitteth on the throne, saying, Amen, Allelujah !" Again I hear, as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying Allelujah* f * Rev. xix. 1 — 6. APPENDIX. No. I. Appendix to Essay I. On the Principles on zchich the Christian church is founded. AFTER the preceding slieets were worked off, I am liappy in being able to stren«^then the argument of this Essay by an Extract from a Work of Dr. J. M. Mason, of New York, just received from that city, and about to be reprinted in Lojulon, Mhich will I hope receive a circulation corres- pondent to the celebrity of the author, and the importance of the subject. It is entitled, " A Plea for Sacraniental Communion on Catholic principles." IVIy Extract is from the first part on, " the Scriptural Doctrine" of Church Commmiion, on which the Author thus, reasons : " Strange as it may appear, it is nevertheless true, that men who have the Bible in their hands as their only rule of faith and practice, appeal inuncdiately to its testimony, for their justification, but very rarely for their information. They take for granted that their peculiarities are right, and that the only use of the scripture is to jnove them. Much is gained when, instead of putting their language into the month of the book of God, the book of God is allowed to sit in judgment upon themselves, and to pronounce its own verdict. This is that course of truth whicli, however feebly, we shall endeavour to follow. So that our leading inquiry contemplates the direct doctrine of the scripture concerning Christian fellowship. Wc must go to first principles : " There is no point more fully settled in the scriptures, this, that The Church of God is one. " It were endless to collect all the proofs. Let one suffice. Paul, or rather the Holy Ghost, who spake by his mouth »nd wrote ^ith his pen, has thus represented it. As the 210 APPENDIX. body is one, and hath many members; and all the members of that one body, being many, are one body; 50 also is Christ. For by one Spirit are zee all baptized into one body, zehether zee be Jezes or Gentiles, zehether zc'e be bond or free; and have been all made to drink into one Spirit. For the body is not one member, but many*. This analogy between man's natural body and the spiritual body of Christ, which he elsewhere declares to be the church'}*, Paul presses at great length, and with unusual minuteness. He does it, as any one who shall seriously peruse the context may see, with the design of reproving, and, if possible, de- stroying that vain glorious temper which had infected the Corinthian converts ; each one arrogating to himself, or to that class with which his gifts more immediately connected him, a peculiar pre-eminence and sanctity ; as if he and his associates were the special favourites of God, and enjoyed so exclusively the nobler ministrations of the Spirit, as to justify their contempt of others whom they thought to be less distinguished. In order to demonstrate the unreason- bleness and unrighteousness of such conduct, he lays down certain indisputable principles concerning the natural body : ex. gr. " 1. That the multitude of its members does not destroy its unity, nor their relation to it as a whole — all the members of that one body, being many, are one bodij. v. 12. " 2. That their union with the body is the foundation of all the value, beauty, and excellence, of the members in their respective places, v. 15 — 24. " 3. That the efficiency of the members consists in their mutual co-operation as parts of a common whole — that there should be no schism in the bodij. v. 25. " 4. That from their union with the body, there results, by a divine constitution, a communion of interests ; a sympa- thy of feeling, and a reciprocation of benefits — that the members should have the same care one for another : And whether one member suffer, all the members suffer zvith it ; or * 1 Cor. xiii. 12—14. f Eph. i. 22, 23. iii. 16. iv. 3— 1». TO ESSAY I. 211 <>ne member be honoured, nil the members rejoice with its V. 25, 26. " The use of this similitude Paul declares to be an illustra* tion of the unity of the church, and of the intimate commu- nion of believers. Noze ye are the hotly of Christ, and mem- bers in particular. 1'. 27- " It is true that the Apostle turns his argument directly against the contentions in the Corinthian church about the superiority, or inferiority, of public offices and spiritual gifts. And God hath set some in the church ; Jirst, apostles, second' >ari/y, prophets, S^c. v. 28 — 30. But it is also true that the principles of his argument are general ; are equally applica- ble to every thing which tends to cherish among Christians a party feeling, at the expense of weakening tlie sense of their union, or of interrupting their communion, as members of the body of Christ ; and were intended to be so applied " Since, therefore, the Apostle has resembled the unity of the Christian church and the uuion of Christians, to the •unity of the human body and the union of its members; and since the use of this similitude in his expostulation with the Corinthian schismatics was only a special application of a doctrine general in itself, and applicable every where and always to feuds and divisions among those who embrace sub- stantially the same faith, let us in few words, gather up its results, and see how they bear upon the subject of sacra- mental communion. " I. The body of Christ is one. " 2. Every member of this body has, by a divine constitu- tion, utterly independent on his own will, both union and communion with every other member, as infallibly as hands and feet, eyes, ears, and nose, are, by the very constitution of the physical body, united together as parts of a whole, and sympathise with each other accordingly. " 3. The members of this body of Christ have a common and unalienable interest in all the provision which God has made for its nutriment, growth, and consolation ; and that simply and absolutely, because they are members of that body. Therefore, £ £ 2 212 APPENDIX. " 4. The members of the church of Christ, individually and collectively, are under a moral necessity, i. e. under the obligation of God's authority, to recognise each other's character and privileges ; and, consequently, not to deny the tokens of such recognition. Sacramental communion is one of those tokens : therefore, the members of the church of Christ, as such, are under the obligation of God's authority to recognise their relation to Christ and to each other, by joining together in sacramental communion. Nor has any church upon earth the power to refuse a seat at the table of the Lord to one whose " conversation is as becometh the gospel." If she has, she has derived it from some other quarter than her master's grant : and founds the privilege of communion with her in something else than a person's " hav- ing received Christ Jesus the Lord, and walking in him." Let her look to herself, and see what account she shall be able to render of her usurpation." p. 9 — 16. By comparing the above with our first Essay, p. 12. the reader will see that this argument has been anticipated; at the same time it is here stated with that clearness and strength of expression, that I am happy to avail myself of this im- portant extract ; and though names weigh nothing when placed against the authority of scripture ; yet on the same side I persuade myself there is no polemical writer, but would be proud to avail himself of such an ally as Dr. Mason. In the sequel of the volume, Dr. Mason proceeds to shew with much learning and force of argument, that " Sacra- mental Communion on Catholic principles," [i. e. among true Christians of every denomination,] " is agreeable to the faith and practice of the church of Christ, from the day of Pentecost to the present time, with a few local and part?/ iixcepiions." Pref. p. iv. No. 11. Appendix to Essay III. On the Dufj/ of Equirt/j and the right of private Judgment. *^^* When the third Essay was delivered as a Lecture to the Philolo- gical Society, the following observations on the management of Ileligioug Controversy were subjoined by particular request, and are therefore here inserted. WE no sooner begin to pursue our inquiries after religious truth, than we are assailed on the one hand, and on the other, by the friends and advocates of different systems, each assuring us, that they have already found the object of our research ; and wishing to save us the trouble of farther in- vestigation : but nothing is more unwise than to listen to such counsel. If we take the word of others without push- ing the inquiry ourselves, we relinquish our right, and desert our duty; besides which, sportsmen well know, tliat the pleasures of the chase are often greater than the acquisition of their game. Let us, therefore, pursue our object \>ith a steady and courageous course. The observations which I shall offer to the reader will be either, I. Criteria, which may serve as way-marks to direct his course; or, II. IJintsas to the proper temper and disposition, in which the pursuit of truth should be conducted. I. I beg leave to offer some. Criteria to direct the reader in the pursuit of truth : and in examining any system of religion presented to my faith, and comparing it with any other, each pretending to the suffrage of reason and of scripture — I would consider it. In reference 1. to the foun- dations of natural religion — 2. to its moral character — 3. its tendency to human happiness — 4. In reference to the ex- press testimonies of scripture— and 5. In relation to the great object and distinguishuig features of Christianity, and especially the doctrine of the Cross. 214 APPENDIX. 1 . Let the proposed system be considered in relation to the foundation of Natural Religion. " If the foundations be destroyt^d (saith the Psahnist) what shall the righteous do ?" In all enquiries, some first principles must be as- sumed; the most simple and the most certahi seem to be, That we exist, and that we are creatures : — that there is a providence and a future state. It is true, that all these points have been disputed ; and what points have not? but Atheism is such a gulf that a wise and a good man cannot approach its borders without shuddering. The common sense of mankind revolts at its absurdities; and as to moral virtue, it can have no basis, no guide, no motive there. " Let us eat and drink, for to morrow we die," is a practical sum- mary of the Atht islic creed. That (here are difficulties attending the belief of a supreme being, a faiure state, &:c. is no more than must be acknow- ledged as to our own existence ; and yet nothing in mathe- matics can be so clear and certain. All systems of faith supposiKg the benig of a God, this may seem an unneces- sary test, but as I connect with it his moral government, and human accountability ; for every system which excludes the doctrine of future rewards and punishments, however it may be disguised, I consider as plainly atheistical. 2. I would examine the proposed system in reference to Its moral character; for I consider moral virtue as so cer- tainly approved of God, and necessary to Society, that I am extremely jealous of every scheme which tends to weaken moral obligation, or supercede the necessity of personal holiness, which is but the Christian name for virtue. But that system which would represent God as indifferent to moral good and evil, or make Jesus Christ " the minister of sin," I regard as worse (if possible) than Atheism itself. God is holy; and " without holiness no man shall seethe Lord." 3. I would compare any system that should be offered to my credence with its tendency to promote human happiness. As this respects personal happiness, the present criterion of truth is closv ly connected with the preceding ; for holiness and happiness are so inseparable, that we cannot be happy TO ESSAY iir. 215 without holiness, nor holy without a proportional degree of happiness. But carry this test to the happiness of society, and we may also confidently assert, that truth has a direct tendency to the public weal. That system which narrows our benevolence, and cramps our exertions in doii.g good, carries a black mark on its forehead ; for " Pure religion and undefiled is this, to visit the f'lther less and the zcidow, and to keep the (moral) garment unspotted from the flesh." 4. I would consider the system proposed in reference to the express testimony of divine revelation. But there are several means of evading on perverting the evidence of scrip- ture, against \\ Inch we should be always upon our guard. (1.) As to alterations of the text, or the current transla- tion, I would remark that, where it can be proved the printed copies differ from the most antient and authentic manuscripts, or when it can be made evident that our translators have mistaken the meaning of an original word or phrase, we ought not to shut our eyes against the light, and refuse all cor- rection ; for neither copyists nor translators have ever been in- fallible. The Apostles (and particularly St. Paul,) have in several instances corrected the Greek translation of the Old Testament, to make it more conformable to the Hebrew, and perhaps in one or two instances the text itself. But the 5wa// number of such errors affecting the doctrines of Chris- tianity, can only be accounted for, from the wakeful jealousy of the different sects and parties, who have always narrowly watched each other : and it may be considered as a striking instance of the wisdom of Providence in producing good from evil, that the disputes and divisions in the church have been like a "wall of lire/' to guard the integrity of the scrip- tures. As to conjectural emendations, these must be very clear and obvious indeed, to be admitted at all ; and can never be listened to for a moment, if they relate to any point of faith. So jealous are Biblical writers of the purity of the sacred text ! And w ith respect to translation, the balance of learning is so well preserved among different parties, that every unfair attempt to twist the scriptures to the use of a particular sect is immediately detected and exposed : a benefit arising out of the diftusion of critical science, of which tiie "Ql6 ' APPENDIX. ' ignorant seem hardly to be aware. For had all our minister* treated human learning with the same neglect and contempt that some liave done, the friends of evangelical truth would never have been able to answer " their enemies in the gate." (2.) Scripture may be easily perverted and debased by detaching the members of a sentence from each other, and thereby dislocating the sense. " There is no God," might thus be brought in proof of atheism, and the New Testa- ment set against the Old, by quoting — " Hang all the Law and the Prophets." This is indeed awful trifling with the word of God ; but it shocks our feelings immediately, and is therefore attended with little danger. But when the absur- dity is less obvious it is more dangerous, as where scriptural promises are quoted and relied on, without regard to their connection, or authority for their appropriation : such for instance as " I am thy God," or " I will be with thee," which, by a strong inipression on the mind may lead to encouragement, or security, in a course of sin. And it is thus, I fear, that some professors of religion apply to them- selves either promises to which they are not entitled ; or make a use of them for which they were never intended. Thus Satan tempted our Lord to cast himself from the pin- nacle of the temple, on the strength of a promise intended to encourage confidence, but not presumption. But (3) the last, and by far the most dangerous method of perverting scripture, is in promiscuous and unauthorised allegories, whereby the word of God may be brought to prove any thing and every thing which the preacher's fancy may suggest. I speak the more strongly against this method of perverting scripture, because it is a popular delusion. Li ministers it requires talents only of the lowest order, and in hearers capacities of the smallest comprehension. Like a pun or a double entendre in conversation, it attracts the ad- miration of little minds, and persons of a vitiated taste. It is also generally used in the defence of notions the most dis- honourable to God, and the most pernicious to mankind ; and which scarcely admit of any serious argument in their defence. Th« risft of this method of interpretation is generally TO ESSAY III. 217 attributed to St. Origen, who allegorized all the Bible, except those passages which common sense would have led him to explain figuratively. The little Saints of the church of Rome were highly delighted witii this plan of interpretation, and applied plain passages of scripture allegorically, either to the Virgin Mary, or her Son, as fancy led them. Cocceius introduced this system of interpretation among Protestants, and Mr. John Hutchinson recommended it by a vast mass of undigested learning : but neither Origin, nor Cocceius, nor Hutchinson, could have borne with the attempts in this way, of some modern weak enthusiasts. 5. Compare the system proposed with the great and lead- ing features of the gospel. Doth it give glory to God, bv securing to him all the honour of our salvation ? Doth it promote peace on earth by the benefits it offers to society ? Doth it reveal good will to men in the way of gratuitous par- don ? ' Doth it bless man ])y ameliorating his heart, by sub- liming his affections, by preparing him for a state of exalted and permanent felicity ? Lastly, Doth the scheme adduced bear on it the strong and peculiar character of the doctrine oi the cross ? This is the grand characteristic of Christianity ; for without the blood of the Saviour there is no remission for our sins. It ivould be impertinent liere to enter into the minutiae of the, gospel ; but " Christ and him crucified" is the sum and sub- stance of the whole. II. Suffer me now to offer a few Ilinis on tie temper and disposition in which the pursuit of religious truth should be conducted, 1. Be not afraid of growing too wise — the strongest characteristic of a fool. To say we know enouofh is to prove that we know nothing. There are, indeed, first prin- ciples of religion so clear and so important, that we may be justified in adhering to them very pertinaceously ; but rest not in present acquirements, either of wisdom or of virtue. St. Paul never accounted linnself to have attained perfection, either of purity or knowledge — but was pressing towards both. Even Jesus Christ, after he had excited the admira- tion of the Jewish doctors, still grew in wisdom and ia F r ^18 APPENDIX knowledge. Angels stoop down to listen in our cliurclies, that they may learn some of the mysteries of God. And well am I assured that those who know most of the gospel and of divine truth may stiii learn more. The Christian's life is as full of activity as that of a bee. He is not to stand folding his hands in the market place, and say " No man has hired me." He may go into the vineyard at the eleventh hour and dig — and have liis reward. But I fear there are some scholars in Christ's school too indolent to learn. They are very fond of quoting Solomon's maxim, " He that encreaseth knowledge encreaseth sor- row ;" and thej wish to avoid trouble. They settle upon their lees, as the phrase is in the Prophets, and don't like to be disturbed. They know enough to save their souls, and that is quite enough for them. They are fixed in their opinions, and are determined iiot to change them ! Unhappily this is the case with persons of opinions directly opposite ; and yet both are equally confident that they are right. C. Let not your passions or affections, carry you beyond the dictates of your understanding. It is easy to believe that true which we wish to find so. Doctrines which are palateable, find a ready acceptance with matikind in general. The Lord comi^lained of old, " The prophets prophecy smooth things, and my people love to have it so." Some people ai'e as anxious for comfort as children are for sweet- meats and sugar-candy. They persuade themselves that they are believers, and call this Assurance ; but the assur- . ance spoken of in the scriptures is founded upon evidence : " We know that we are passed from death unto life, because tve love the brethren." Hypocrites have often the greatest confidence in themselves ; and a comfortable preacher, who " cries peace, peace, when there is no peace" — is sure to be popular, while the man who presses self-examination and caution, is esteemed harsh and legal. 3. Be not hasty in charging consequences on an adver- sary which he expressly disavows. We do not always see the legitimate deductions from our own opinions; and it is equally clear, that we may be mistaken in drawing inferences from those of others. We may labour to convince au ad- TO ESSAY III. 219 veisary of the error or al)surdity of his opinions ; and we may charge upon those opinions what appears to us their natural and legitimate consequences; but we should not charge an antagonist with maintaining those consequences, which he denies or disavows. Formerly, when per- sons departed from the orthodox faith, it was thought neces- sary to charge them with as many errors as were supposed compatible — often with many that were inconsistent — and sometimes with such as were directly opposite. It was thus the Waldenses and the Lollards, were charged with all the iieresies in the lists of Irenaeus and Augustine, of the far greater part of which they had neither heard, nor thought. 4. Avoid intemperate language* and personal reflections. This caution though given already in the Essay, ought not here to be omitted ; and it is a subject upon which " line upon line" is wanted. However provoking may be the lan- guage of an adversary, it is no apology f(jr a Christian being scurrilous. We are not to " render railing for railing," but " contrariwise blessing." Nor will this necessarily incur a tameness which renders discussion uninteresting. Neither strength nor smartness of stile, nor even good-tempered ridi- ■cule, when it is not personal, are inconsistent with the man- ners of a gentleman or a Christian ; but where a doubt trses of their compatability, it is far better to forego a witticism, than to lose our temper. Above all we should be cautious of imputing improper motives to an antagonist, or charging him with wilfulness and insincerity ; our natural weakness, our educational prejudices, or our different views of a subject, are quite sufficient to account for all our dif- ferences of opinion. 5. In estimating the character of men, judge rather by their fruits than hy their blossoms. Many " make a fair * The following is a specimen of language most intemperate and extrava- gant: the succeeding note will form its counterpart. The doctrine of the Trinity " is the parent stock of all that system of error which has branched out into all the various forms of reputed orthodox, darkening with its'deadly shade the brightness of the divine character, and shedding its poisonous in- fluences upon the best charities of human nature." Mudgt's Sermon befor$ the Unitarian Fund, 1815. p. 13. F F 2 220 APPENDIX -shew in the flesh ;" but " by their fruits ye shall know them,* is the direction of our Lord. But in no case shoukl we be forward to pass judgment on the final states of men — " to their own ma^iter do they stand or fall." We may, indeed, express aifectionately our apprehensions, that their errors may be dangerous or fatal, but while within the regions of hope and mercy, we can go no farther : and as to the deceased we have certainly no right to assign them to the abodes of dam- nation, when, for ought we know, God may have pardoned and received thern to himself*. This tenderness to men's persons is not however to be extended to their errors, so as to create an indifference to truth. Much has been said by some of the duty of charity to the opinions of others : but I have no charity for opinions^ nor do I know of such a duty in the Christian code. To t\\e persons of all men, however they may differ from us, we owe Christian charity, but what is meant by Charity to opinions ? Am I to believe that to be true, Avhich 1 am con- vinced is false r Am I to believe that truth is of no import- ance, either to me, or in the sight of God? Charity to mens' errors either has no meaning, or a very bad one. But let me not be misunderstood : I do not mean to contradict what 1 have advanced. Religious Liberty does not rest on Chris- tian charity, it is the right of all men. 6. Confine yourself as nearly as possible to the simplicity of the scriptures. It is the folly of being wise above what is written, and the arrogance of attempting to improve on the language of Revelation, which have given rise to a vast * Much and often have 1 been sliocketl at the horrid cut of flames and devils prefixed to Macgovvan's '• Arians and Socinian's Monitor," which it must be ccjnfesscd however, i?, very appropriate to the Tract itself. Take the following specimen. '' No sooner (says the damned heretic) was I within these frightful mansions, bat Alius and Sodnus were apprized of my coming by fresh bolts of divine indignation feeing thundered against their apostate heads." This language also is so far appropriate, that it must be confessed it is fit only for the infernal regions ! And yet we are told at the beginning of the tract, this " mode" of writing " was chosen with a view to make it the more tntertaining J" — Most horrible! a picture of hell, and the damnation of a Chribtian teacher, fof the entertainment of pious CiiristJans. H is impossible 4o calculate the injury such books render to religiou. TO ESSAY III. 221 proportion of the errors of both antients and moderns ; and J am persuaded there is no way of returning to the unani- mity of the apostolical age, but by adhermg more closely to the language of the apostles — an effect which I trust wdl follow the present extensive circulation of the Bible. 7. Cherish vital and active piety as the best protection against the danger of religious errors. Those whose lives are devoted to the service of God, and benevolence to men, have little time for idle and dangerous speculations. A devo- tional hauit will pye^orve us from light thoughts of sin, or de^jrading notions of the Saviour. It will teach us to refer all events to God, and to aclinowledge and adore his provi- dence in all his ways. And here, give uie leave to say, is the great advantage of mixing prayer with all our studitis and pursuits. The principles of free enquiry and of devotion, act somewhat like the conflicting powers in nature. The former seems to have a tendency to lead out the mind in a right line, like the centrifugal force, while the latter, like the centripetal force, draws it round the centre of religion, and thus confines the mind within the sphere of djvme truth. And permit me to add, that the power of attraction is not less potent and universal in religion than in nature. As in the material world, all the particles of matter gravitate to each other, and the whole to a common centre, so it is in the Christian system. All the parts of truUi gravitate to each other, and all the truths of Christianity to a common centre, and that centre is the cross of Christ. " Drawn round the focus of the bleeding cross, *' Each truth arranges— and th' accursed tree " Becomes the centre of our faith — our hopes — " Our happiness — our duties, which in concentric circlet moTC) " To brethren, neighbours, country, and mankind. No. III. Appendix to Essay IV. A brief 'Enquiry into the auihority of the Civil Magis- trate, to enforce the observation of the Sabbath, PUBLIC worship is a branch of natural religion, and the observance of a seventh day for its celebration, was a part of the Patriarchal economy long before the Mosaical •was instituted. It appears also an institution so wise and benevolent, both to man and the brute creation, that those who have been most averse to devotion, have yet observed a day of rest from labour ; though, as it were to cross the divine appoi.itnient, they have sometimes varied the period of its recurrence. Admitting this, however, the question then arises as to the authority of the Magistrate to enforce the observation. And here 1 . I deni/ that the magistrate has any authority to compel his subjects to attend any particular place or form of public worship, or to enjoin any devotional services at home. This would be to assume the dominion of conscience ; and is con- trary to the principles laid down in cur introduction. 2. 1 deni/ that the magistrate has any power to interfere with the domestic arrangement of families, or the manner in which individuals chuse to conduct themselves, so that they do not disturb the rights of others, or prevent tlieir servants or their neighbours from their devout observance of the day. Suppose for instance, a man of no religion, chooses to balance his books on the sabbath, or his wife to work at her needle, provided neither the one or the other compel their servants to do the same, I apprehend the civil authorities have no right to interfere. 3. I dent/ that he has. any right to enjoin the religious observance of the Christian Sabbath, on either Maho- metans or Jews, who prefer keeping the Friday or Saturday ; TO ESSAY ir. OflS any more than upon Pagans who keep no sabbaths at all. — But, 4. I do maintain that the magistrate has a right to en- force the observance of one day in seven, as a day of rest, as an institution of the highest antiquity, and of the most extensive obligation ; — and especially as it is an institution so good in itself, and so beneficial in its effects. And though he has no right to enforce its religions observance, he has authority to prevent its profanation. So Nehemiah did not insist upon the men of Tyre coming to worship at Jerusa- lem, though he did forbid their trading upon that day with heJewst. Nch. xiii. l6. &c. 5. I insist that it is his duty to maintain his Christian subjects in the full enjoyment of this privilege, in every way not inconsistent with the rights of others. For this reason, it is necessary for' shops, manufactories, and counting-houses to be universally shut up ; because otherwise Christians who wish to keep that day sacred, would be disturbed in their devotions, or injured in their trade : if, for instance, two drapery shops being adjacent, the one kept by a Christian the other by an infidel, the latter would circumvent the other in his business : or suppose a tinman or a brazier situated adjoining to a pious family, it would be impossible for the latter to observe the sabbath with comfort or devotion. This also extends to public markets or fairs, which are a great nuisance Avlien suffered on the sabbath day. 6. Notwithstanding this, there are some exceptions uni- versally admitted: cows must be milked, and their milk dis- tributed ; cattle must be fed and led to water; and our lavr allows another exception in the case of mackarel, of which I am not so capable of judging. Bakers also are allowed to heat their ovens, as by the attendance of one or two men for part of the day, perhaps forty or fifty families have the opportunity of attending public worship ; beer is also allowed to be drawn between the hours of public worship, and it would be well if it were more strictly so confined. 7. With respect to military duties, J believe both Christ- ians and Jews are pretty well agreed on the lawfulness of lelf-defcnce, and of every measure contributing thereto : 2$4 APPENDIX but all military parade, where no danger can be pleaded, as it can only disturb the worship of peaceable and pious people, ought certainly to be avoided. 8. The medical profession is al'owed on the sabbath, upon the principle of our Saviour, that it is lawful to do good upon the sabbath day; and the phyjician or surgeon who risks the life, or even the suffering of his patient, through neglect of his visits on this day, is highly censurable ; and yet there are few professional men of so extensive business as necessarily to exclude them from attendance on public worship, one part or other of the sunday, as is evidenced in the conduct of some conscientious men of considerable practice. 9. It has been made a very serious question by some, how far instruction in reading, &c. is lawful or proper on this day. So far as concerns Sunday Schools, I think their utility has been equal to a miracle in their defence ; and as respects the Sabbath, it is so much better observed where they are than where they are not instituted, that I think the ques- tion answers itself: for it is surely a small sacrifice for three or four young persons to devote a few hours in a day, when thereby as many score children are rescued from the streets, and brought to attend on public worship. The most impor- tant view of the subject with me however is, that thereby is promoted the knowledge of the scriptures, as the means of salvation, and as much the ordinance of heaven as public preaching. But I cannot here enter into this subject fully, as my busi- ness is only with the Magistrate's authority, which certainly does not extend to this department. I would only therefore remark, that those persons who oppose Sunday Schools, whether for children or adults, act (though they may not be aware of it) exactly upon the principle of the Pharisees, who persecuted our Lord for doing good upon the sabbath- day : and I am persuaded that he wrought many of his miracles on that day on purpose to reprove them ; to shew that " the sabbath was made for man, and not man for the sabbath ;" and that " the Son of man," therefore, is " Lord also of the sabbath day." INDEX. ■',» When the subjects referred to are treated of cliiefly in the notes, the letlat- n is added to the fig-ure which marks the pa^e. Absolution forbidden to Catholics who attend Prot. Schools, 1 1 3n. t^insworlh^U. his character, 146. Allegorizing, danger of, 216. Anabaptists, German, 71. Antoninus Piiis arj^ues in favor of Toleration, 119. Articles, insiiflicient defence of Orthodoxy, 18. Authority of Ministers, whence derived, 43. Babylon, spiritual, fall of con- templated, 194. Baptism, water, whether essential to CoiTimnnion, 29, 32. or to Salvation, 31. mode of, 33u. Baptism of John, 32, 33n. Bereans commended, 42. Bible, whether to be read by all, 46, 52, 181. whether without notes, 51, 187. Religion of Protestants, 48. whether that of the church of England, ib. to be received on the autho- rity of the church, 50, 186. its perspicnity, 65. eifects54. Bishops, Catholic, oppose Tolera- tion, 109. oppose reading the scriptures by the vulgar, 112. excite to persecution, 171. Blood shed by Popery, 207. Bonaparte, his usurpation, 172. favours the Protestants, 173. censured for it, 105. conse- quences of his fall, 162. Bossuel avows the right of Per- secution, 205n. 2?OM?-ftons zealous Catholics, 174. Buchanan, Dr. quoted, 44. Bunyan on Communion, 19. Butler, Mr. C. his liberality cen- sured by his superior. 111. on Catholic principles, I86n. on reading the scriptures, 187n. Cains, unjustly condemned, 171. Calvin and Cranmer both Perse- cutors, 135. Canonical o:.thsj popish, 97. Canterbury, present Archbishop of, his liberal sentiments, 47. Catholic Question considered, 1 ti3. Catholics Roman, their creed fixt, 60. reject toleration, 105, 6. forbidden to read the Bible, without license, 18G. Catholics, British, disown a dis- pensing powor, 96. their regard to oaths, 97. keep up a hier- archy, 10 1, how governed, 102. English board of, 51. more tolerant than foreign. 111. their present privileges, 114. number 102. disabilities, 114. Charles 11. his character, 144, allows persecution at home, 153, stops it in America, 161. Charles IX. (of France,) iiis cruelty, 167, his death, 168, Christ head of his church, 139. Christianity, evidences of, 41. Christians, primit. illiterate, 4P. Church, authorized interpreter of scripture, 40. of Christ, one body and one spirit, 13, 209. and slate, tlieir union whether consiitutioi'.al, 98. Meetings primitive, lOn. Clarke, Dr. A. quoted, 84. Common Vrs^yev interdicted, 154. Consequences not to be rashly charged, 214. Communion, nature of primitive, 10, 34, 36. original terms of, 19. mixt, 32, 34n. Constance, council of, 97. Constantino a friend to Tolera- tion, 122. Controversial spirit censured, 68. ■ Controversy, religions tendency of, 59, 69. weapons of, 66. lan- guage of, 67, 219. laws, 218. Cotton, Mr. opposes toleration, 159. answered by Williams, ib. Criteria to discover truth, 213. Gi/Zcwm, biblical, the use of, 211. Cromtvell,h\ii rise to power, 152. a friend to toleration, 156. Cross, the doctrine of, 22 1 . Debates, Parliament, quoted, 3. Denominations, three, publica- tion of cited, 179. Didocation of scripture, 216. Disabilities of Catholics, 114, ll6n. of Dissenters, 115. Dissenters, consciencious disap- prove the union of church and INDEX, Slate, 93, many dissent bj' etlu- ciiiiou or circumslaiices, 101. not generally hostile to the eslahiishinont, 100, 102. their puhlic coniluct reviewed. 102. their disabilities, 115. their claims, 192- persecuted for praying, 193n. Dominic St. iiis detestahlc charac- ter and conduct, 12S. Domiiiau, ditto, liS. Dor I, synod of, 144. Duffy, Rev. Mr. Anec. of, 112n. Edisard V'l. his character, 137. Edward's, T. quoted on Tolera- tion, 135o. ElizaOeih, Queen, her chaiacler, 138, head of the church, jh. Emancipaiion, Calhoiic, 113, 183. Emigrants,V \ci\z\\, hov/ received in England, 1T2- EmigraTioni'roi^A England, 146, Enquire/-, duly of, in Kelij^ion, 38. Erroi; innocency of exainin. 64-. Excommunication, its nature, 37' Faiih essenlia! to salvation, 31. implicit, 185 Ferdinand Vil. his restoration, 163. hatred to toleration, 163. suitable present to, 145!!. Foster, Judge, on the union of cliurch and stale, 99n. France, Reformation in, 164- former jiersecutions in, 169, recent ditto, 174, 177, 179n. Fuller, A, quoted on the fall of ?opcry, !96 Furneau.x's Letters to Elackstonc, quoted, 38. C'alerius J\iaximian, Iiis cruelly and deaU'., 122. C andolj)hi/' uLeUer to Marsh, 48- ffaldane on Communion, 26, 28. Hall, lip. his hard measure, li)3. Hall, Rev. ]l. on Terms of Com- munion, 26. on Religious con- troversy, Gl. on the political conduct of Dissenters, 103, Ilcnrj/ IV. (of Fr.) tolerant, 169. Henry Vill, iiis character, 136. head of the church, &c. 139. Jlercity causes of, 64. and schism distinguished, 65n. zeal against, 90. laws against in England iiually repealed, IdT. Heretics first punished capitally by Maxiuius, 127. hanged and burnt hy Henry Vill. 136, by Queen Elizabeth, 13S. by James I. 142. High-cliurch men partial to R. Catholics, 184. Highli'iid host, what, 145n. Hndoo Christians, a custom of referred lo, 44n. Hints on the proper temper of enquiry, 217, Hoadly, Bishop, on Terms of Communion, 20 Horsley, Bishop, on the scriptures being open to all, 46, Hume, Mr. his character of Puritans and Dissenters. 105. Hypocrisy the fruit of persecu- tion, 94. James I, his character, 141,anec. of ?in, head of the church, 1 42. Idolatry U-e?Lsoa under the Theo- cracy, 76, whether punished capitally by the Patriarchs, 80. Ignorance of middle ages, 131. Indulgences, popish, 133. Independents in England perse- cuted, 147, 156. in America persecute the Baptists, 167. and Quakers, 160. Inquisition, its origin and design, 128. necessary to Popery, 107. restoied in Spain, 16?. Intolerance, its nature and effects, 89. its rise and progress, 117. of the Calh. clergy, 125, 127. Joxcphus on the Theocracy, 77. Ireland, \wis%-M: rem, 149. Rebel- lion in, ibn. effects of present emancipaiion, 189. means used to enlighten, 191. Judgment, private, 38, J'./Z/erflrs Thanksg. Sermon, 181. Justin Mart, on Persecution, 94. Kelly, on hostility to the esta- blishment, 100. KUlala, Catholic Bishop of, his persecuting spirit, 113n, Kingdom of Christ, its spiritual nature, 70. King, Lord Chancellor, on Primi- tive union, 15n, Kings, why they bewail the fall of Babylon, 202, 204. INDEX. Kirks of Engl, and Geneva, 141. Larlanlius on Persecution, 92. Laval, Moiis. on rersecution in France, UO. Language, intemperate, to be avoided, yi9. reproved 219n. Scripture to be culti- vated, 2 1 6. Laymen eniin Theologians, 44. Jjcagiie and Coven. Scotch, 153. Leighlon, Dr. his treatment, 145, Lil/erli/, religious, defined, 1. its true principles understood by Edward \'l. 137 avowed by J. Robinson, 147. established by Gov. Williams, 159. favoured by Cromwell, 156. and Bona- parte, 173- defended by Milton, 155. by Locke, 20, 95. and lloadly, 20. maintained by the Di.ssentcr.«, 105. whether en- joyed by Catholics, 113. when dangerous, 113. Locke, Mr. on Terms of Com- munion, 20. on Idolatry under the Old Testament, 75. ex- amined, 77. on the e£i'e«ts of persecution, 95. . Lord's Supper, variations from its iuslitution, 33n. Louis XIV. persecutes the Pro- testant*, 169. his indulgence to them, 187. Louis XV. a persecutor, 170. LouisXVlU. his restorationfatal to religious liberly, 175. Jjulher, his character, 134. Jtlagistrales, whether to punish idolatry and blasphemy, 83. how far to enforce the Sab- bath, 222. J.'acknight on the unity of the primitive Christians, 13. Maimonides on Idolatry, 79n. JMarcus Aurel.& persecutor, 1 19. Marsh, Dr. afraid to allow the J'ible alone, 48. disputes with fJaudoiiihy, ib. on Catholic Translations, 188. Jijarlin of Tours, opposed per- secution, 127. Martyrs, lay and clerical 45. J\lary 1. Qn. her character, 137. Massacre'm Ireland, 149, at Paris, 164. Jilason, Dr. J. M. on the unity of the church, 209. Mather, Dr. Jn. quoted, 86n. Merchants of Rome lament its f;:ll, 202, Jfilner, Rev. Mr. on the state of Chrislianiiy 4th century, 125, Jtlifner, (Catholic) Bishop against private judgment, 50 against Bibles without notes, 51. against toleration, 111. Milton, John, on free enquiry, 39. on controversy, 60. on the Priesthood, 125. on emigra- tion, 146. on toleration, 155. Jilinislers, their authority, 43. Neal, Mr. his account of the Irish mass:icre, 149. JVero his detested character, US. Oaths Canonical, 97. Catholic, ib. Obedience, the first principle of Popery, 112. Orthodox Journal quoted, 111. Orthodox'/, tests of, 17 Ovcen, Dr. on the Theocracy, 85. on Toleration, 155. Paley, Dr. on free discussion, 56. remarks on, 57. on the power of Magistrates, 87. remarks,S8, Paul, St. his controversial writ- ings, 63. once a persecutor, 89. Perrol, M. his report on the late persecution in France, 177, Persecution, what, 4, 74. degrees of guilt in,207n. disavowed by some Catholics, and when de- fended by others, 105, 107, 1 1 1. its radical principle, 91. nuga- tory in its object, 93. its rise and progress, 117, 119n. whether likely to be revived, 191, 197. Pius Vll, oppose Toleration, l('5n, 110. denies salvation out of his church, 107. restores the Inquisition, &c. 163. Pliny a persecutor, 120. Polycarp's conduct and treat- nienl, 1 19. Papery, what, 193. a patron of the arts, 201. why preferred as a national religion, ib. its late revival, 195. its uttcrfall, 198. Prayer Meetings, penalties on attending, 193n. Preff/;/.vpo.ss. dispensed with, 25, Prcibj/icrians persecuted by the INDEX. ehurch of England, 145. per- secute inretusn, 153 Press, libertj oi' tlofcnded, 57. by Hall, 61. by Miltou, 155. Pretences of Pt-rsecutors, ITl, 180. Principles on which the church is foundeil, 6, 209. Principles, theological, consider- ed in relati;;n tonatuj.il reli- gion, "2 '4. their moral charac- ter, 213. their tendency to pronoote human hap()iness, ib. and Iheir correspondence with the scriptures, 9 ■ 5. Promises, misapplication of, 2 12. Prophecies y el unfulfilled, 197. Proteslaiils Iheir obligations to the Bourbf.iis, 182 Purple and scarlet, 199n. Quakers persecuted by Indepen- dents, 160. act against them in America, iOln. Reason, proper use of it, 52. Regeneration, baptismal, .SOn. /le/zcs, curious popish, 133. Religion a reasonable service, 38. Renionsl rants, Vimil of iheir toie- ratioD, 144 Revolution in France, 172. Ridicule whether to be allowed on Religion, 5, 38,219. Roliinson s, J. farewell disc. 147. Robivson, R. on mi.xt com. 34a. Robertson, Dr. quoted, 158. Rome, church of, not now a church of Christ, 184. iJo7n^, papal, its fall bj a volcano 198. whether figurative, iba. Sabbath, how far to be enforced by Magistrates, 222, Salvation denied to Protestants, 107. Schism nature and evil of, 7, 27. bill, protest against, 115. Scotland means of enlightening it, 190n, Scripture how studied by primi- tive Christians, 124. its lan- guage supposed vague, 17. to be adhered to, 18. how to be interpreted, 215. ServetusfoyCalvin, 135. Shibboleth of party, 8. Slavery, spiritual of Rome, 202. (Soc/nMS persecuted David, 135. and from principle, IS5p-. Spaniards, their attachuient to the inijuisition, 1(53. Spirit, his office to teach, 14. Sutlt,/, Duke of, his account of the Massacre at Paris, 164. Tacannes his obduracv, 168. Teilier, Chan, his death, 168n. Teraphim of Rachel, 8 1 . Terms of <^'hristif,n Communion, 19. spiritual, 22. Tests, religious considered, 18. Te.ct, on alterations of the, 211- Texts illustrated, Levit. xxiv. 11. — 84n. 1 Kings wiii. 1. &c. — 5n. Job xxxi. 26— 28 — 80n. Matt. iii. 1 1.— son. Luke xvii. 20 — 71. John xiii. 34.-6. xviii. 36.— 71. Rom. vi. 17. — 45. 1 Cor. V. 5.— 37n. xii. 3— 16. Eph. iv. 3-6.— 13, 30, Col. ii. 15.— 13n. 2 Tim. i. 13— 23n. James ii. 2, 3.— lln. Rev. xiv. 9, &c,— 195. xviii. 10— 13.— 198,203. xix. 13 — 15.— 207. 20.— 206. Theocractj, the Jewish, 75. Toleration, doctrine of, 3. im- propriety of the term, ib, for- merly a heresy, 1, 155. extent of, 57. Pagan, 120. opposed by Presbyterians, 154. by Catholics," 105, 100, 110. Toulouse, E. of persecuted, 129. Translation, varieties of, 211. Triumph of the church, 204. Truth, divine, how taught, 14. criteria of, 209. Unanimity, how attainable, 70. Union ol" the church of J*ome and England considered, 184n. Unit!/ of the church, 8, 11, 15, 209. unity of opinion, 9. 23. Wiclclijfe, his character, 131. fV itliams, V\. his character, 159 Miss, on Persecution in France, 17 In. 176. FINIS. THE iButQ anil importance FREE COMMUNION. After so much has been lately written on the question of open and strict communion by Messrs. Hall, Kinghorn, and others, a small anonymous pamphlet on the subject may well be thought to re- quire some apology ; that apology may be founded on the circumstance now mentioned. The contro- versy above referred to has become voluminous and expensive ; so much so, as to render it inac- cessible to the great mass of Christians, who can neither afford the purchase nor the time. The sub- ject is also here discussed on a more extended ground — not merely as a question among different denominations of Baptists,* practising strict or free * I may perhaps be told that I should use the term Anti- pcedobaptist ; but it is both a long word and a hard word, two decided objections with me against its frequent use. When I speak of strict and J'ree, or mixed, communion, I mean no reproach. By strict Baptists I mean those who restrict their communion to persons who have submitted to adult baptism by immersion ; under the other term (free, or mixed) I comprehend all those who admit Paedobaptists also— and, in short, true Chris- tians of all denominations. 2 communion, but as extending to other denomina- tions also ; the writer's object being to recommend communion, occasional or stated, in the Supper of our Lord, with all his visible family — with " all who love our Lord Jesus," both theirs and ours ; and this on the principle that all the visible churches of Christ on earth are but parts or branches of that one catholic or universal church — " the bride, the Lamb's wife." A small pamphlet like this cannot be supposed to comprehend all the arguments which might be adduced, or all the texts by which those argu- ments might be supported ; much less can it be expected to enter into the pr^o and con of contro- versy. All that is attempted is, to furnish mate- rials for those who are able and desirous to think for themselves. The writer has also chosen to be anonymous^ at least for the present, that all personalities may be avoided. He brings no charge of bigotry, or im- proper motives, against either Christian societies or individuals. There are, probably, bigots on botli sides; but he addresses good and upright men, equally conscientious with himself. This, however, will not prevent the use of strong and decided language, in a point which he con- siders of great importance, especially at the present time, when Christians, of almost every denomina- tion, are using their utmost exertions for the en- largement of the Redeemer's kingdom, and to hasten the glorious period of the Millennium; exertions which, he conceives, must be greatly cramped by strict or sectarian communion, as in the sequel he will attempt to prove. That, in referring to writers on the exclusive side of this question, the author has chiefly con- fined himself to Messrs. Booth and Fuller, it is hoped, will be ascribed to no unworthy motive. It is because they are the chief writers on that side of the question with whom he is acquainted; and because, as he believes, the one is considered as the most complete, the other as the most forcible writer on the subject. And though they have now entered into rest from all their controversies, if in any instance they are here misunderstood or misrepresented, of which the writer is not con- scious, there are others living of the same sen- timent, well able to defend them. Should any advocate of strict communion con- descend to notice these few pages, the writer does not pledge himself to reply ; but if he should see it necessary, it will be with studied brevity, being fully determined not to be drawn into the vortex of an angry or protracted controversy. For this reason he has avoided, as much as possible, both parts of the Baptist controversy — the subject and the mode. He has indeed read on both sides, and made up his mind ; and his opinion is not likely to be altered, except by evidence he has not yet seen. He has judged for himself, and is quite willing that all his fellow Christians should do the same ; and is not aware of any material evil arising from such differences of opinion, when not made the ground of exclusive communion : nor is he sensible of any diminution of affection in his own mind on account of them, when they affect only the minor points of Christianity. b2 4 SECTION I. Of the Unity of the Church. The unity of the church is a principle generally admitted, but greatly misunderstood. It has been too commonly supposed to consist in harmony of opinions, and in uniformity of rites and ceremonies. This subject, therefore, requires some explana- tion. And, I . When I speak of the unity of the Christian church, I refer not to any national or particular church, but to all the congregations of the faithful throughout the world : for I cannot for a moment think of confining the Christian character, or the benefits of salvation, to a party, or to a nation, but include all ** who in every place call upon the name oi the Lord Jesus;" and perfectly agree with the doctrine of our English reformers, as expressed in the 20th Article of the Establishment, that " The visible church of Christ is a congregation of faith- ful men, in the which the pure word of God is preached, and the sacraments be duly administered, according to Christ's ordinance, in all those things that of necessity are requisite to the same." I may add, in the words of Dr. Mason, of New York — " None whom these pages address will pretend, that there are no true Christians in the world but themselves, and no true churches but their own — that all others are mere heathens, and all their churches synagogues of Satan. The very idea of such arrogance is abhorred by those whose feel- ings and practice are most adverse to free com- munion." * 2. When I speak of the unity of the church, I refer to a unity of faith and devotion — not of opinions and religious rites. (1.) It is a unity oi faith, and not of opinions ; that is, it is confined to first and fundamental prin- ciples. This may be illustrated by a reference to the Bihle Society and its different members, who, though of a variety of sects and parties, have all one object, the dissemination of the word of God. Or we may refer to the Bible itself, in which all believers recognize certain fundamental principles, though on going into a minute detail scarcely two individuals would, perhaps, explain themselves exactly in the same terms. So, in defending these fundamental articles, some would prefer, in proof, one text of scripture, and some another, with con- siderable variety. (2.) It is a unity of devotion, and not of rites. Some Christians chuse to worship with a form, and some without. Some pray kneeling, and others standing, &c. But it has often been re- marked, that, in the extemporaneous devotions of good men, (and I presume there are none but do sometimes pray extemporally,) there is much greater harmony than in either their public discourses or private controversies. And whence is this ? Partly, I conceive, because they confine themselves in prayer more closely to the simple language of the Scriptures ; but chiefly because, in the exercise of devotion, they are under the more immediate in- * Plea for Catholic Communion, page 9. fluence of the Spirit of God, the Author of all true concord and genuine devotion. In reflecting on the diffusion and general perusal of the Scriptures, I have sometimes thought there is more truth than some have been willing to allow, in their tendency to produce a variety of opinions. The fact is, that those who are debarred from the Scriptures seldom inquire into religious subjects. They think as the church thinks, and pin their faith on the priest's sleeve : but when they come to think for themselves, on all the minor points of Christianity they will form a variety of opinions, and perhaps discover the unsuspected fact, that among thinking persons there are no two who think in all points perfectly alike, even upon re- ligion : and yet there may be a perfect harmony in first principles and fundamentals. There is a passage of Scripture which on this subject ought to be attentively considered. It is a part of the office of the Holy Spirit to lead be- lievers into truth; and our excellent translators, through a slight inadvertence, by overlooking the article in the original, have rendered the text, " he shall lead you into all truth;" that is, as many have understood it, into every branch of religious truth ; whereas (as the learned Bishop Lowth long- since observed) the passage should be rendered, " into all THE truth;"* that is, into a knowledge of the gospel method of salvation. This is com- monly called " the truth ;" | and so far, sooner or * Lowth' s Eng. Gram, note, p. 12, (ed, 1764.) See also Campbell on John xvi. 1 3. t Gal. iii. 1 . (O foolish Galatians, who hath bewitched you that ye should not obey the truth !) et al.freq. later, all true Christians are brought into a unity of faith. (3.) But there is another point of union prin- cipally referred to in the Scriptures, a unity of heart. Our Lord had foretold — " By this shall all men know that ye are my disciples, if ye have love one to another." And of the first Christians it is said, they " were of one heart and one soul."* This is a union of Christian charity: and is a principal ground, though certainly not the primary one, of their holding communion with each other in the Lord's Supper ; and the elements partaken are tokens, not oiily representative of the body and blood of Christ, but also of the union of believers. " For we, (says the Apostle Paul,) being many, are one bread, and one body : for we are all partakers of that one bread." t How strange is it, then, that any Christians, who are parts of this mystic bread, members of " the body of Christ," whose death is thus commemorated, should be considered as incapacitated for com- munion with each other ? In speaking of the unity of the church, Mr. Hall says, *' Whoever forms his ideas of the church of Christ from the New Testament, will perceive that unity is one of its essential characteristics ; and that though it be branched out into many distinct societies, it is still but one. " The church " (says Cyprian) is one, which by reason of its *' fecundity is extended into a multitude, in the " same manner as the rays of the sun, however *' numerous, constitute but one light ; and the * John xiii. 35. Acts iv. 32. t 1 Cor. x. 17. 8 " branches of a tree, however many, are attached *' to one trunk, which is supported by its tena- *' cious root : and when various rivers flow from ** the same fountain, though number is diffused by ** the redundant supply of waters, unity is pre- " served in their origin." Nothing more abhorrent from the principles and maxims of the sacred oracles can be conceived, than the idea of a plurality of churches, neither in actual communion with each other, nor in a capacity for such com- munion. Though this rending of the seamless garment of the Saviour, this schism in the mem- bers of his mystical body, is by far the greatest calamity which has befallen the Christian interest, and one of the most fatal effects of the great apostacy foretold by the sacred penman, we have been so long familiarised to it, as to be scarcely sensible of its enormity ; nor does it excite sur- prise or concern in any degree proportioned to what would be felt by one who had contemplated the church in the first ages." * * Terms of Communion, p. 1, 2. SECTION II. Of the ONE Baptism essential to Christian Communion, Here I fully admit that there is a baptism neces- sary to communion, and I contend also that it is equally necessary to salvation ; for I consider the terms of communion and of salvation to be the same; and that Christian churches are bound to receive into their communion all whom they have sufficient reason to believe the Lord Jesus has received into communion with himself. * Formerly, indeed, there were divers baptisms ; as of Moses and of the Jews, of John and of the apostles, prior to the institution of the Lord's Supper ; but with these, I conceive, we have now no immediate concern. Certainly the baptism of Moses was not Christian baptism, nor even that of John ; or the disciples at Ephesus would not have been re-baptized " in the name of the Lord Jesus," as it appears they were, f That baptism which can alone with strictness be denominated " the baptism of Christ," is the bap- tism of the Holy Ghost. So said John, em- phatically called the Baptist — " He that cometh after me shall baptize you with the Holy * Mr. Booth (Aj)ol. p. 106) objects to this the case of persons excluded from church communion for " scandalous backslidings," (as the incestuous Corinthian,) of whom yet there might be hope — but the question is not here of hope; but whether we can have " reason to believe" Christ has received into communion with himself " scandalous" backsliders, while living in incest or adultery ? Mr, Booth surely would not answer in the affirmative. t Acts xix. 5. C 10 Ghost, and with fire." And again, to John it was revealed — ** Upon whom thou shalt see the Spirit descending, and abiding on him, the same is he which baptizeth with the Holy Ghost." * Again, Jesus after his resurrection, said, " John truly- baptized with water, but ye shall be baptized with the Holy Ghost, not many days hence." t The full accomplishment of this promise on the day of Pentecost is well known, and need not here be insisted on: but some have, on the other hand, confined the baptism of the Spirit to his miraculous powers only, which is equally inconsistent, since both our Lord and his apostles insist upon the ne- cessity of divine influences to form a Christian — ** Except a man be born again, he cannot see the kingdom of heaven — If any man have not the Spirit of Christ he is none of his."t The fact is, the evangelists and apostles were popular writers, and were easily understood by the common people ; but they often mixed the figurative style with the literal, in a manner per- fectly familiar to the inhabitants of eastern coun- tries, but which appears to us unnatural and ob- scure. In studying the sacred writers, however, we should endeavour rather to enter into their style than to reduce them to our standard of pre- cision. The baptism of the Holy Ghost intends an abundant portion of his influences, which are to be understood as either miraculous or moral, accord- ing to the context, or the subject spoken of: the former affording those extraordinary aids required in the first propagation of the Gospel — the lat- * Matt. iii. 11. John i. 33. t Acts i. 5. 11 ter that moral or spiritual influence necessary to the conversion of every sinner to the end of time. But let us inquire more particularly into the one baptism necessary both to communion and salva- tion. The Apostle Paul says, in addressing the Ephesians — " There is one body, and one Spirit, even as you are called in one hope of your calHng ; one Lord, one faith, one baptism ; one God and Father of all, who is above all, and through all, and in you all." * Here it appears to me exceed- ingly incongruous to class a mere external ordi- nance among these great essential truths, in pre- ference to the sovereign influences of the Holy Spirit, who is expressly named in the first member of the text. St. Paul confirms our interpretation when speaking of circumcision ; and, comparing it with baptism, he says, " in whom (Christ) ye are circumcised :" but mark, it is " with the circum- cision made ivithout hands, in putting off* the body of the sins of the flesh by the circumcision of Christ : buried" — here the analogy seems to war- rant us to add " without hands" also, for one is as capable of a spiritual interpretation as the other, and the following words require it — " Buried with him (Christ) in baptism, wherein also ye are risen witli him through the faith of the operation of God, who hath raised him from the dead."t 1 know that it has been commonly supposed, even by Paedobaptists, that here is an allusion to the ori- ginal mode of baptism ; but if so, I think it is a very distant one, and refers rather to the manner • Ephes. iv. 1—6. + Col. ii. 11, 12. c-2 12 in which Christ was baptized than to the practice of the church : as if he had said — that, hke as Christ was baptized by John with (or in) water, that he might " fulfil all righteousness," so believers are baptized with the Holy Spirit, in which bap- tism (not of water, but of the Spirit) " ye (says the Apostle) are risen with him," — not through the washing of water, but — " through the faith of the operation of God, who hath raised him from the dead." In another Epistle, the same sacred writer Seems more explicit. It must be recollected that the union of Christ with his Church was a favourite topic of this apostle. " They are one body — he is the head and they are the members :" they there- fore partake with him in all the parts of his media- torial work ; they suffer and are crucified with him — they die and are buried with him — they are raised, ascend and sit with him in heavenly places ; and why one branch only of this communion with him is to be explained in allusion to an external rite, namely burial, is what I do not understand* — for certainly there is no allusion, in speaking of his crucifixion, to the form of our Lord's extension on the cross. But let us hear the Apostle. " Know ye not that so many of us, as were (or are) bap- tized into Jesus Christ, were baptized into his death ? Therefore we are buried with him by bap- * If as Mr. Robinson insists, (History of Baptism, p. 7-) and I think with great appearance of reason, baptism in its original form was an act of worship — the subject bowing forwards as he entered the water, and not being bent backward, as is the mo- dern practice — then the albasion to the form of burial wholly disappears ; for I know of no nation, which buries their dead upon their faces — and certainly neither the Greeks nor Romans did so. 13 tism into death : that, like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resur- rection : knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him.* Now all this is the effect, evidently not of water baptism, nor of any external rite ; but of the baptism of the Holy Spirit, whereby we are cruci- fied with Christ, die unto sin, are buried from the pleasures of the world — raised unto newness of life — and in fact are brought into the New Jerusalem — to communion with the general assembly of the first-born — to God the Judge of all — to Jesus the Mediator of the new Covenant,"| &c. Com- pare this with the passage, on which we are now reasoning, and is it not conclusive, that the '' one baptism" essential both to salvation and communion, is the baptism of the Holy Ghost ? This passage is rendered still clearer by com- paring it with the language of the Apostle Peter, who speaks also of Baptism as saving us ; but is particularly careful to guard against supposing he meant water baptism. Before I quote that verse, however, I beg to refer to the preceding context, as calculated to throw light upon the whole subject. The Apostle is speaking of Noah and his family being " saved by water : the like figure whereunto * Rom. vi. a— 8. t Heb. xii. 22, 23. 14 baptism doth now save us."* But here is no allu- sion to the form of baptism. Noah neither went " clown into" the water, nor came up " out of it:" for he was borne above it, and never left the ark till it rested on dry land : but the point of comparison rests here : — as the Patriarch was borne above every danger by the water supporting the ark ; so Chris- tians are raised from sin and death " by baptism;" but by what baptism ? *' Not the putting away the filth of the flesh" — which water baptism might do ; but the baptism of the Holy Spirit, affording " the answer (or confession) of a good conscience towards God;" and this is as Paul also saith, " through the resurrection of Christ, who is gone into heaven," &c. And then he reasons on the same principles as the Apostle of the Gentiles, for the necessity of dying to sin, and living to God. Thus I have endeavoured to shew that the " one baptism" on which the New Testament writers lay so much stress, is not merely the baptism of water, though sometimes alluded to, or accompa- nied with it ; but the baptism predicted by John, promised by Jesus, and bestowed on all believers, at once qualifying them for communion, both with Christ and with his Church. These observations, will perhaps, best account for the stress very early laid upon baptism as essential to salvation : some confounded water-baptism with the baptism of the Spirit ; calling the former " re- generation, illumination," &c. and, substituting the sign for the thing signified — the external rite for the internal grace — they falsely inferred the neces- * 1 Pet. iii. 21. 15 sity of the one, from the acknowledged necessity of the other. To return to water baptism, as a term of commu- nion : if it be not necessary to constitute a Chris- tian, neither, can it be absolutely necessary to Christian communion : for what is Christian com- munion, but the communion of Christians with each other, and with their Lord? of which "the breaking of bread, and of prayers," are equally constituent parts, as will be seen under the next section. SECTION III. On the alleged Connection between Baptism and the Lord's Suppei\ Explaining the one Christian baptism, of the baptism of the Holy Ghost, as done in the pre- ceding section, I cannot object to this being con- sidered as a pre-requisite to church communion: I am now, however, to consider the opinion of the strict Baptists (as they are called for distinction sake) — that the external rite of water baptism, and that, administered by immersion and to adults only, is equally essential to such communion. This leads us to the important inquiry, as stated by Mr. Fuller, and other able advocates of strict com- munion, " Has baptism [literally understood] any 16 such instituted connection with the Lord's Supper as to be a pre-requisite to it ?' * Could this be proved, however, I am not sure it would decide the question. It might prove it to be the duty of all believers to be baptized previously to their approaching the Lord's table ; but still it must rest with their own consciences, to adopt that mode or form which they conceive to be of divine appointment ; and most certainly if they, on can- did inquiry, conceive themselves to have been validly baptized in infancy, this connection will not prove that they ought to receive adult baptism also, before they approach the holy table : much less will " such instituted connection" prove that their fellow Christians have a right to exclude them from the Lord's table, because they do not view the question respecting baptism in the same light with themselves. Let us, however, enter a little farther into the inquiry : and here I would remark — L Neither in the institution of John's baptism, nor in that practised by the disciples of our Lord Jesus during his ministry, do we find the most distant allusion to the Lord's Supper, which indeed was not then instituted ; and though the Lord's Supper was instituted prior to the commission un- der which the apostles, and their successors in the ministry, have since continued to baptize, yet was there no distinct mention of it in that commission : neither was there any reference to baptism in the institution of the Lord's Supper. * Fuller's Letter on the admission of unbaptised persons to the Lord's table, p, 1 0. 17 2. The objects of the two institutions are per- fectly distinct; baptism being an initiatory ordi- nance, professing discipleship ; the Lord's Supper a commemorative institution, having a retro- spective view to the death and atonement of the Saviour : the one may be administered to an in- dividual, the other is an institution expressly ada])ted for Christian communion ; the one re- ferring to the mediatorial work of the Redeemer, the other to the operations of the Holy Spirit. 3. I have said, the institution of baptism, after our Lord's resurrection, contains no express re- ference to the Lord's Supper. This is disputed. Let us hear Mr. Fuller, than whom no man was able to state an argument more clearly, or urge it more forcibly. This excellent man argues, that, as in the admi- nistration of the Lord's Supper the delivering of the cup after the bread proves the necessity of admi- nistering the sacrament in " both hands," so the manner in which teaching, baptizing, and the ob- servance of all things commanded, are arranged in the original commission, shew the order in which these ordinances are to be connected. " Let us (says Mr. F.) read the commission : — " Go — teach all nations — baptizing them in the name of the Father, and of the Son, and of the Holy Ghost — teaching them to observe all things whatsoever I have com- manded you — and lo I I am with you always, eve« unto the end of the world." " Is it npt (adds Mr. F.) plainly the order of things, as stated by our Lord Jesus Christ — that we are first to teach nien, by imparting to them the Gospel ; then, on their believing it, to baptize them ; and then to go on to D itu'truct them in all the ordinances and com- mandments which are left by Christ for our direction ?" * I perfectly agree with Mr. Fuller, that, on every theological question, we must content ourselves with the information which the Scriptures give, and have no right to ask for more, or to complain of its not being so explicit as we could wish : also, that the order in which circumstances are placed may sometimes throw light upon their connection and dependances ; but here I can find no such arrange- ment, farther than the undisputed fact, that the Gospel was to be preached to the heathen pre- vious to their being proselyted, and that after- wards they were to be farther instructed in the doctrines and duties of Christianity. But it is a mere assumption that this instruction refers first and principally to the Lord's Supper, which is not even named, though doubtless included in the all things commanded. But if we look back to our Lord's last discourses with his disciples on this very occasion, I think we shall find something far more emphatically enjoined — " By this shall all men know that ye are my disciples, that ye love one another." Mr. Fuller here remarks, as evidently, in his view, conclusive on this subject — " All the re- corded facts in the New Testament place baptism before the celebration of the Supper." But such also is the order in which Paedopabtists place them ; and supposing them to be mistaken as to the validity of infant baptism, yet here is no in- • Fuller's Letter, p. 12. t Letter, p. 4. 19 version of the order, as they do not baptize after admitting to the Holy Supper. Here, therefore, is no contradiction to the primitive example. But to advert again to recorded facts : Mr. Ful- ler indeed mentions it as an unquestionable fact, that *' the first company who joined together at the Lord's table were all baptized." * But Mr. Hall denies this, as to Christian baptism, believing that many of the apostles and first disciples had re- ceived no baptism but that of John ; and Mr. Fuller has not attempted to prove the contrary : the fact is therefore at least questionable. But suppose it to be certain; Paedobaptists are conscientiously satisfied that they have also received Christian baptism ; and who shall deny them the right of private judgment ? This champion of strict communion, however, proves, what is indeed literally asserted by St. Luke, the first church historian, that all those who were " added to the church" by conversion, " con- tinued steadfast" in the apostle's doctrine, in break- ing of bread, and in prayers ;" and though this will not absolutely prove, that they had all received Christian baptism (although I do not contend to the contrary) it does prove, as I conceive, that all who were admitted to fellowship with the apostles " in doctrine and in prayers," were admitted also to communion with them " in breaking of bread ;" which is contrary to the practice of strict Baptists : they admit Paedobaptists to communion in all other devotional exercises, and to preach for them even on communion days, and yet exclude them from * Letter, p. 15. D 2 20 " the breaking of bread" with them. But if the mention of baptism before the Lord's Supper, or ** breaking of bread" proves, that it must neces- sarily precede it, then assuredly the mention of ** breaking of bread" before " prayers," (meaning- doubtless, social prayers,) will equally exclude all unbaptized persons (so considered) from commu- nion in prayers, as well as the Lord's Supper — which is farther, I presume, than any of our Baptist friends wish to carry it. — This argument, therefore, of the order of the terms, by proving too much, proves in fact nothing. But our excellent opponent (as others have done before him) conceives, that he has found such a connection as is above supposed, in the following well known passage of St. Paul : — " Moreover, brethren, I would not ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea ; and were all baptized unto Moses, in the cloud and in the sea ; and did all eat the same spiritual meat ; and did all drink the same spiritual drink ; for they drank of that rock that followed them, and that rock was Christ."* In the first place, the occasional men- tion of two ordinances in the same paragraph will not prove their dependance on each other, any more than our naming together the Missions to Greenland and to India, will imply a similar con- nection or dependance. Again, baptism "unto Moses" was not Chris- tian baptism ; nor had, as I conceive, any allusion to it, except very remotely. Still more remote is the * 1 Cor. X. 1—5. 21 supposed reference to the Lord's Supper, in speak- ing of the manna and the miraculous water. What then is the spiritual import of the passage ? Bap- tism in the cloud unto Moses, I suppose, refers to baptism unto Christ by the Holy Spirit, which was promised to be poured out from on high upon be- lievers. If immersion in water had been here intended, surely the Egyptians, and not the Israelites were thus immersed. The figure here appears to me somewhat analogous to that of St. Peter, in comparing the ark to baptism in a pas- sage above considered. The Israelites like Noah's family were saved, not hy immersion, but from it. But how did the cloud save them ? We are told, that the Lord sent a strong east wind, that caused a retrocession of the sea all night ; and the cloud which had gone hitherto before them, was now placed behind them; and while to the Egyptians it carried storm and darkness, to the Israelites it was a cloud of fire and of light : they were then not baptized with water, but with Jire, which the apostle here, in harmony with our Lord's own lan- guage, compares with the baptism of the Holy Spirit. As to the manna and the water, our Lord himself explains them without any allusion to the Supper, which was not then instituted, and to which, therefore, he could not refer in his conver- sation with the Jews; though he might and did refer to that atonement, on which the latter ordi- nance was founded.* But is there not such '* an instituted connection" between baptism and the Lord's Supper, as to * John vi. 51. 22 make the last in itself improper unless preceded by the former? A Psedobaptist might indeed trace an analogy between these New Testament ordinances, and the Old Testament sacraments of circumcision and the passover ; but an anti-paedo- baptist cannot consistently attempt this; nor would he admit any force in the argument, when urged by the Psedobaptist.* Baptism is indeed an entrance on the Christian profession ; and, when applied to children, with a view to initiating them into a Christian education, is so far in conformity with the injunction of " teaching them." This, how- ever, is only meant as an incidental remark ; it not being, as already stated, the author's design to enter on the Paedobaptist controversy. But supposing Paedobaptism to be a nullity, it is not so considered by those who practise it, and, therefore, does not an- nul the duty of commemorating their Lord's death, as we shall have farther occasion to observe. We are bound to act in all cases, to the best of our judgment, according to the evidence before us; and if our error be unintentional, and affect not things necessary to salvation, we serve not Moses, but a Master, who graciously accepts our imper- fect services, and atones for our mistakes. There are many points, indeed, on which we could wish for clearer and more decided evidence ; but instead of complaining of this circumstance, it should teach us to be candid, and not dogmatical, since all the truths of revelation, generally speak- ing, are revealed with a clearness proportioned to their importance in the Christian system ; and in the same proportion do they demand our credence. * Booth's Apol. p. 85. 23 SECTION IV. On Mutual Toleration among Christians. We must here distinguish toleration into external and internal. The former resting on secular autho- rity, has no right to interfere with mental error, unconnected with moral pravity : the latter, rest- ing between members of the same society is mutual, and consists in " bearing one another's burdens" — whether they be infirmities or griefs — " and so ful- filling the law of Christ." It extends to every infirmity that is not sinful, and to every error that affects neither the foundation, nor the vitals of religion. Christianity in its nature is a tolerant and com- prehensive system ; not sectarian or exclusive. This is indeed its great and distinguishing feature, and places it jn opposition to Judaism, which was the religion of a particular nation, and the divine authority of which ceased only just before that nation was broken up and scattered. But Chris- tianity, consisting not in external observances, though such may be connected with it, is equally adapted for all ages and countries, and is not liable to be superseded by any other dispensation. The Apostle Paul particularly insists on the tolerant character of Christianity, in speaking of the patriarchal rites of circumcision and the Sabbath, and of clean and unclean food, which laws though afterwards incorporated in the Jewish system. 24 were of much higher antiquity, and some of them antient as the human race. " Circumcision (says St. Paul,) is nothing, and uncircumcision is nothing, but the keeping of the commandments of God" * — that is every thing. So had the apostle lived at a period of the church, when baptism by a particular form had been made the term of communion, I per- suade myself he would have said, 'Adult baptism is nothing, and infant baptism is nothing —immersion is nothing, and sprinkling is nothing, comparatively speaking — but keeping the commandment of God is every thing, " and this is his commandment, that we love one another." f It is the object of the Gospel, not to separate or scatter, but to " gather together in Christ all things (or persons) redeemed by him, whether in earth or in heaven." The church militant and church trium- phant, are, in fact, not two churches, but one church — " the bride, the Lamb's wife;" for Christ is not a polygamist. Now, this is not urged as a direct, but a presumptive argument against prin- ciples of unnecessary exclusion ; and in favour of a comprehension, as large as Christian charity re- quires. It is the very spirit of the Gospel to unite Christians, and it is the spirit of heresy and schism to separate them. The grounds of Christian communion are laid in the union of the church, (as is shown in a preced- ing section ;) believers being received as members of Christ's mystical body, this is made both the ground and measure of their receiving one another. We are to receive those whom " God hath re- * I Cor. vii. t 1 John iii. '23. 25 ceived,"* and that " not to doubtful disputations" — not to enter into controversy with them on points unessential to salvation. Again^ it is commanded, " Receive ye one ano- ther ;" that is, those who are strong in faith are or- dered to receive their weak brethren, " even," saith the Apostle, " as Christ received us." And how was that ? Certainly, with infinite kindness and compassion to weak and mistaken brethren. It has, indeed, been doubted, whether the re- ceiving above mentioned has any relation to com- munion with the church ; but what else can it mean here, when this is the very subject in ques- tion, and when the reception of the party by Christ is made the ground and argument of their recep- tion among their brethren ? We are ready to admit, indeed, that the recep- tion of Christian brethren, as enjoined in the New Testament, was not confined to the act of Christian communion, but included every other act of bro- therly kindness; yet, surely, there is no instance of receiving a Christian brother or sister, which did not include that act of communion specially designed to express their union with each other, and with their Lord. Was Phebe, or Epa- phroditus, or Onesimus, or the Apostle himself, (which are the cases mentioned by Mr. Booth,!) to be received only in the way of charity, or friend- ship, and to be excluded from the Lord's table ? A great deal has been also said about the strict- ness required in conformity to the positive institu- tions of the Levitical law, in order to deter us * Rom. xiv. 3. t Apol. p. 101-2. 26 from varying any circumstance of a positive insti- tution. But we are not under Moses; and yet, even Moses allowed of a trespass offering in all cases of involuntary error, or ceremonial defile- ment ; and in cases where circumstances prevented an exact attention to the Mosaical ritual ; when "the heart was prepared," those ritual irregularities were "winked at," to use a scriptural expression, and the offenders were were not " cut off from the congregation." Nor is there any example, that I am aware of, in the New Testament, where the omission of a ritual observance is made a ground of exclusion from the full communion of the Christian church. SECTION V. The Question historically considered — as to mixed or exclusive Communion. In viewing the question historically, our strict Bap- tist friends contend that no persons were admitted into the communion of the primitive church without previous baptism ; on the other hand, the advocates of mixed or Catholic communion are equally con- fident, that none were excluded from that commu- nion for any difference of opinion, not affecting the vitals or fundamentals of Christianity. Both parties presume, that during the lives of the Apostles, no difference of faith or practice could obtain among the primitive Christians ; and yet it appears, both from the acts and apostolical epis- tles, that certain questions did arise, on which even their authority was reluctantly submitted to. 27 though their decision was always in favour of toleration, amity and forbearance. There does not appear, however, to have been any question then raised as to the subjects or mode of baptism. But it is, on all hands, admitted, that such dif- ferences arose early in the third century, if not before; and they are accounted for on principles diametrically opposite. Psedobaptists, beheving infant baptism to be an apostolical practice, ac- count for its disuse from a superstitious notion of the unpardonable nature of sins after baptism, which we know influenced many to postpone the ordinance to a late period of their lives, as was the case even with the Emperor Constantine. On the other hand, our Baptist friends maintain, that the baptism (or sprinkling, as they call it,) of infants, arose from a mistaken opinion of the ne- cessity of water-baptism to salvation, and thus originated the doctrine of baptismal regeneration. Wishing as much as possible to avoid the question of the right of infant baptism, I simply state the fact that such a difference of opinion did exist ; and call upon the advocates of strict communion to show, that, at this early period, those who refused to baptise infants, banished from their communion those who did. On this subject, horwever, I shall quote the words of Mr. Hall, who, it must be recol- lected, is himself avowedly a Baptist. ** Supposing the modern practice (so Mr. Hall calls infant baptism,) to have been first introduced towards the end of the second, or the beginning of the third century, (which corresponds to the time at which it is distinctly noticed by Tertullian, the first writer who explicitly mentions it,) we cannot e2 28 suppose a shorter space was requisite to procure it that complete establishment and ascendancy, which it possessed in the time of St. Austin. During that long interval there must have been some who still adhered to the primitive practice, and others who favoured and adopted the more recent inno- vations ; there must, in other words, have been Baptists and Psedobaptists cotemporary with each other. What became of that portion of the an- cient church, which refused to adopt the baptism of infants? Did they separate from their breth- ren, in order to form distinct and exclusive socie- ties? Of this not the faintest trace or vestige is to be found in ecclesiastical history ; and the sup- position is completely confuted by the concurrent testimony of ancient writers to the universal in- corporation of orthodox Christians into one grand community. We challenge our opponents to pro- duce the shadow of evidence in favour of the ex- istence, during that long tract of time, of a single society, of which adult baptism was the distinguish- ing characteristic. Tertullian, it is acknowledged, is the first who distinctly and unequivocally ad- verts to the contrary practice ; and as he expresses disapprobation of it at the same time, without the remotest intimation of the propriety of making it the ground of separation, he must be allowed to form one instance of the practice of mixed com- munion; and unless we are disposed to assert, that the modern innovation in the rite of baptism supplanted the original ordinance at once, multi- tudes must have been in precisely the same situa- tion."* * Hall's Reply to Kinghorn, p. 219- 29 •* For two centuries, therefore, (says Mr. Hall,) the predecessors of the present Baptists unani- mously approved and practised a mixed commu- munion — a communion in which Baptists and Paedobaptists united in the same societies."* " After the commencement of the fourth cen- tury, down to the era of the Reformation, (pro- ceeds Mr. Hall.t) the baptism of infants was firmly established, and prevailed to such an extent, that few traces of the ordinance, in its primitive state, are to be discerned. Many of the Waldenses, however, are judged, with great appearance of evidence, to have held opinions on that subject, coincident with those by which we, as a denomi- nation, are distinguished. By their persecutors of the Romish community, they were usually stig- matised and reproached for holding the Anabap- tists' heresy; while it appears, on the contrary, that there were not wanting among them some who practised the baptism of infants. These op- posite statements, exhibited with equal confidence on this obscure branch of ecclesiastical history, are best reconciled and accounted for, by suppos- ing them divided in their sentiments on that par- ticular. No indication, however, is discoverable of a rupture in external communion having oc- curred on that account; and from the acknow- ledged difficulty of ascertaining the separate exist- ence of Baptist societies, during the middle ages, and until the period of the Reformation, the ne- cessary inference is, either that there were none during that interval, who adhered to the primitive institute, or, as is far more probable, that they * Hall's Reply to Kinghorn, p. 219- t Ibid. p. 221. 30 were mingled and incorporated with persons of another persuasion," That baptism, in some form or other, was con- sidered as a pre-requisite to communion, may, as a general position, be admitted ; but that a differ- ence of opinion, as to either the subject or mode, was made a ground of exckisive communion, is what I have never yet seen proved, and therefore cannot admit. On the contrary. Dr. Mason, of ISew York, contends, and I think successfully, that no difference " in rites and customs in wor- ship — nor imperfections in moral discipline — nor diversities in the form of government — nor dis- sonant views on subordinate points of doctrine" — divided the communion of Christians in the first and purest ages. He instances, particularly, in the time of keeping Easter — and on the validity of the baptism of heretics ; and quotes Firmilianus, Bishop of Ceesarea, in Cappadocia, about A. D. 256, as follows, in addressing the celebrated Cyprian : — *' That they who are at Rome do not entirely observe all things which have been handed down from the beginning ; and that they appeal in vain to apostolic authority for their own usages, any one may know from the fact of his seeing that there are some differences among them about the days on which the Pascal Feast is to be kept, and about many other particulars of divine worship ; and that they have not precisely the same ob- servances there as prevail in Jerusalem. So like- wise, in a very great number of other provinces, many things vary, according to the diversity of place and people ; but nevertheless, these varia- tions have at no time infringed the peace and unity 31 f)f the Catholic church, which Stephanus [Bishop of Rome] has now dared to do ; breaking that peace in regard to you, which his predecessors always maintained with you [the African churches] in mutual love and honour." * To the same effect Dr. M. quotes also Augustine, Bishop of Hippo. A like tolerance was observed, not only among the Waldenses, which is a strong and incontro- vertible fact ; t but, even in later times, the Church of England received to its highest honours, as in the instances of Tillotson and Seeker, persons bap- tized by ministers not episcopally ordained. So far, therefore, is it from true, as Mr. Booth sup- posed, that free communion originated with John Bunyan and his contemporaries in the 17th cen- tury, J that it was not till about that time that communion was broken on that account. Arch- bishop Laud's rejecting communion with the Ilugonaut churches in France, in 1634, is the first instance, according to Dr. Mason, of such a breach of communion among Protestants; and this was followed, ten years afterwards, by the English Baptists, then called Anabaptists, § who first, at that period, so far as I can learn, insisted upon strict communion. * Plea for Catholic Communion, p. 51. t That part of the Waldenses rejected infant baptism, is largely proved by Mr. Jones, in his History of that excellent people ; and that part of them practised it, is also admitted by him, (see his letter, Evan. Mag. vol. xxvii. p. 504) ; but where is the proof tliat they separated communion on that account ? X Apol. for the Baptists, p. 24, 31, &c. § Plea, p.20y, 251. 32 SECTION VI. On the Assumption of a Right of Exclusion, and the Evils arising from the exclusive Principle. The reverend authors of the History of Dissenters have ventured to say, "It is little less than high treason, nay it is more than high treason" for men " to make the laws of Christ of none effect by their canons ; and to exclude from the benefit of his institutions, those whom he commands them to receive."* I am very far from charging the advocates of strict communion with intentional usurpation of Christ's authority ; nor indeed would I charge this even on the Pope himself, who may very possibly persuade himself, that the keys of the kingdom of heaven are given to him, as they were to Peter : but I conceive conversion to be a ticket of ad- mission, against which any door-keeper of a Chris- tian church turns the key at his peril, unless he has reason to suspect a forgery. I have already shewn that the church of Christ is ONE : but in this it is self-evident, that I do not mean one local society — that is clearly impossible ; but that every converted person — every one bap- tized with the Holy Ghost, (which is emphatically Christ's baptism,) becomes thereby a member of *' the church of the first-born, whose names are written in heaven;" and is also rendered eligible to be a member of any particular church on earth, by giving credible evidence of that important change. * History of Dissenters, vol. i. p. 29*« 33 Now, 1st, It appears to me to be an infringe- ment of the right of our Lord Jesus Christ, as King in Zion, for any persons, forming a Christian society, to reject from their church, those whom Christ has received into his. It may be said, they are " weak brethren," and possibly viistahen brethren ; but if they are brethren, it is enough. St. Paul requires that they be received, and that not to doubtful disputations, (as we have already seen,) but in Christian love and charity — to the com- munion of his church and of his table. Indeed, the late Mr. Robinson, (though sufficiently zealous for baptism,) if I mistake not, resolves the whole into this question, *' Whose table is it ?" It is the Lord's table, and spread for the Lord's people. 2. It is a violation of the " royal law," as St. James calls the law of love. " By this shall all men know that ye are my disciples, if ye love one another." But, to exclude our Christian brethren from that ordinance, which was appointed at once as a memorial of the Saviour's love and as a means of cementing their love to each other, is not the way to induce the world to say of us — " See how these Christians love !" Mr. Booth, indeed, denies that the Lord's Sup- per was " appointed to be a test of brotherly love among the people of God ;" and certainly this was not the prjmary object of the institution : but when the loaf of communion is made an image of Christ's mystical body, the church, and when the different members, in participating together of that bread, are represented as cemented into one body there- by, * the union and communion of Christians in • 1 Cor. X. 1 7. See above, p. 7- F 34 that ordinance must be admitted to be a secondary object of its appointment. Nor should Christians ever forget that precept, which was not only given, but often repeated in the conversation at the holy table, and made to arise out of the primary design of the institution : " This is my commandment. That ye love one another, as I have loved you." * 3, Strict or separate communion does violence also to the finer feelings of the Christian cha- racter. I am not charging the friends of strict communion with a want of Christian feeling— so far from it, I doubt not that they sacrifice their feeling's to their consciences. Gladly would they embrace their Psedobaptist brethren in every mean of Christian communion, were they not deterred by the fear of violating a positive institution : but may I not beg them to consider, whether it be not a strong presumption against their interpretation of the divine law, that it does violence, not indeed to our natural feelings only, but to those which arise from principles of Christian charity, implanted in the heart by the Holy Spirit himself? Mr. Fuller, in reasoning on this point, is guilty of an inconclusiveness in argument, with which he is not often chargeable; and at the same time rather confirms than weakens the above train of observation. Mr. F. admits that the exclusion of pious and eminent Pa^dobaptists from their com- munion is an act of self-denial. " But in thus denying ourselves, (he says,) it has been farther said, ' we deny some of the best feelings of the human heart.' This (adds Mr. F.) I cannot ad- mit. The best feelings of the human heart are • John XV. 12. those of love and obedience to God : and if I deny myself of the pleasure which fellowship with a Christian brother would afford me, for the sake of acting up to the mind of Christ, or according to primitive example, I do not deny myself the best feelings of the human heart, but on the con- trary forego the less for the greater." * Now had a Socinian thus reasoned, the acumen of this excel- lent man would have detected it in a moment. For how stands the argument ? Baptists do not deny " some of the best feelings of the human heart," because its very " best feelings are those of love and obedience to God I" But are not love and charity to our fellow Christians for Christ's sake, also " some of the best feelings of the hu- man heart?" And do these not arise from love and obedience to a command given on this very occasion, and repeated in a variety of forms — " See that ye love one another ?" If we say, love to God is the first and great command, then must we say that the second, to love our neighbour as ourselves, "is like unto it;" and love to God and man, to Christ and his people, are certainly the best feelings of the human — and of the renewed heart ! But what sort of a self-denying doctrine is this? — to deny ourselves the pleasures of bro- therly love and Christian communion ! ! Surely, this is not the self-denial enjoined upon us in the Gospels. But I cannot conclude this point with- out introducing an anecdote from Dr. Mason, of New York, respecting hmiself, which, while it proves the fact that exclusive communion does violence to " the best feelings of the human heart," * Fuller's Letter, p. 28. f2 36 shews also what should be the consequence of a conviction of this fact. " One of these occasions (says the Doctor) it is impossible for him to forget. He had been dis- tributing tokens of admission to the Lord's Supper. After the congregation had retired, he perceived a young woman at the lower end of an aisle reclin- ing on a pew in a pensive attitude. As he ap- proached her she said, " Sir, I am afraid I have done wrong ? " Why what have you done ? "I went up with the communicants, and received a token, but am not a member of your church ; and I could not be at rest till I spoke to you about it." To what church do you belong ? "To the Dutch church : and, if you wish it, I can satisfy you of my character and standing there." But what made you come for a token without men- tioning the matter before ? "I had not an op- portunity, as I did not know in time that your communion was to be (the) next Lord's Day. I am sorry if I have dong wrong ; but I expect to leave the city on Tuesday, and to be absent, I cannot tell how long, in a part of the country where I shall have no opportunity of communing; and I wished once more before I went away, to join with Christians in showing forth my Saviour's death." He consulted a moment with the church-officers, who were still present, and it was thought most expedient not to grant her request. He commu- nicated this answer as gently as possible to the modest petitioner. She said, not another word ; but with one hand giving back the token, and with the other putting up her kerchief to her eyes, she turned away struggling with her anguish, and the 37 tears streaming down her cheeks. How did his heart smite him! He went home, exclaiming to himself — 'Can this be right? — Is it possible that such is the law of the Redeemer's house?' It quickened his inquiries, his inquiries strengthened his doubts, and have terminated in the conviction, that it was altogether wrong."* 4. Exclusive communion is the parent of schism ; and however slightly we may think of it, the New Testament speaks of this as a great evil. Believers are members of Christ — exclusive communion rends these members from each other ; tears the body of Christ limb from limb ; the eye says to the hand, or the hand to the eye — " Begone, I have no need of thee ! " Some persons, indeed, contend, that a union of opinion on as many points as possible, and espe- cially on this, conduces to the peace of the Church. A cutting off the arms and legs of the Church may prevent them from injuring the trunk ; but it leaves a mutilated trunk only. It is by such means, that certain congregations have refined, one point after another, till they have been reduced to the com- pass of a pew ; and their faith to the belief of their own infallibility. The fact, however, deserves to be enquired into, whether there is actually more peace and harmony in Churches which maintain strict communion, than in others which admit of free or mixed com- munion. My personal knowledge on this subject is, I confess, very contracted. So far as I have been able to learn, experience is in favour of the latter. But to name Churches on the one side and * Mason's Catholic Comm. note, p. xviii. 38 the other, and to place them in opposition to each other, would not be the way to promote Christian charity ; and would lead to personalities which it is my study to avoid. 5. Our reasoning, on this point, must be carried still farther. The principle of exclusive commu- nion is the ground of all the persecutions that have arisen in the Christian Church. What was the source of the controversy between the Arians and Athanasians ? — between the Papists and the Pro- testants ? — between the High-church party and the Nonconformists ? In all these, and in many other cases, it has arisen from the mistaken notion, that all the members of the same Church must be of one opinion — a position that never can be con- sistently maintained by a Church that is not infal- lible ; nor found in practice among any but those who believe as the Church believes, without trou- bling themselves to enquire what that may be. In fact, no two thlnh'mg men can, in all points, be of the same opinion. The agreement of Christians is only to be expected, as already stated, in those first principles in which the Scriptures are parti- cularly clear ; and which, by the Spirit's teaching, are engrafted into every renewed heart. Far be it from me, however, to charge our Bap- tist brethren, as such, with the spirit of persecu- tion. Some of them have had the honour to rank among the first and ablest advocates of religious liberty ; and if any of them practice persecution, I am sure it must be an act of great self-denial. Still, however, the exclusive principle is the prin- ciple of persecution; — and what is persecution but the infliction of punishment without a crime ? 39 I know it may be said, that it is no punishment to exclude a Christian brother from a particular Church ; and so it is contended by members of the Establishment, that it is no punishment to exclude Dissenters from corporate bodies. But many of our Baptist friends will not admit this ; and, sure I am, that to some good Christians it is a much greater punishment to be excluded from a Church, where the ministry is acceptable and profitable, and especially where there is no other congregation within their reach, than it would be to be excluded from the Common Council, or even the court of Aldermen. And it is highly in- consistent, in Dissenters, to exclude their fellow- Christians from communion, for a difference in ritual observances, when they themselves com- plain of being excluded, or, at least, of their forefathers (the Nonconformists) being excluded, on the like ground, from communion in the Es- blished Church. 6. There is a farther evil arising out of this ex- clusive system. It is in many cases a cause of division, not only in churches, but also in Christian families ; and separates those " whom God hath joined together," both in the bonds of matrimonial union and of the Christian faith ; and this by means of that very gospel, which was designed to unite them all into one body under Christ their head. It is true, indeed, that the Gospel has often been the means of dividing families, through the op- position which some of their members have raised against it : but this divine dispensation is in itself " the Gospel of peace;" and is made the instru- 40 ment of contention only through the natural de- pravity of the human heart ; whereas, in the other case, division and separation arise out of the terms of the Gospel, as understood by strict communion- ists. It is hardly necessary to point out how much this is in opposition to our Saviour's prayer in the garden, immediately after the institution of the Holy Supper. " Neither pray I for these alone, (namely, his then disciples,) but for them also w^hich shall believe on me through their word ; that they all may be one ; as thou Father art in me, and I in thee, that they may be one in us ; that the world may believe that thou hast sent me."* 7. Not only is strict communion calculated to divide families and churches ; but it, in fact, U7i- churches all the Christian Societies in the world, except those within the small circle of one commu- nion. It also supersedes the last dying command of the Redeemer, to commemorate his sufferings and love. For if Psedobaptists are not proper subjects to receive the Lord's Supper with their Baptist brethren, neither are they without them ; and they have no alternative, but either to live in the total neglect of that institution, or to conform to another ordinance, the which they consider has been, in their case, already complied with ; and the repetition of which would not only be inconsistent, but a violation of principle which no conscientious Baptist could advise. It is true that some of this denomination may find it very difficult to believe that Psedobaptists act upon deliberate conviction. We are all too apt to suppose that our opponents are influenced by the prejudices of education, for- * John xvii. 20, 21. 41 getting that we ourselves are subject to the hke infirmities. And though it is granted, that the names of fallible men do not weigh a feather in point of evidence, yet those of Calvin and Luther, Usher and Hooker, Owen and Baxter, Watts and Doddridge, (to name no more,) do surely prove, that it is possible for persons to examine the ques- tion with the greatest abilities, and the best dispo- sitions, and yet remain Psedobaptists.* 8. Exclusive communion presents serious impe- diments to the universal propagation of the Gospel, and to the establishment of Christ's millenial king- dom in the earth. Many of the promises of the latter-day glory, are connected with the principle of Christian union and communion. — ** In that day there shall be one Lord, and his name one."! So another Prophet — " I will set up one Shep- herd over them, and he shall feed them, even my servant David :";]; meaning the Messiah, who was both David's son and lord. And when this " good Shepherd " came in the flesh. Himself says, speak- ing to his disciples — " Other sheep I have, which are not of this fold : them also I must bring, and they shall hear my voice ; and there shall be one fold and ONE shepherd." § John also, the beloved disciple, tells us, that it was the office of this good Shepherd to " gather together in one the children of God that were scattered abroad." |1 And to advert again to our Lord's last hours, praying for their union with * The author well remembers once hearing a very amiable and pious Baptist minister say, in preaching on adult baptism — " Don't tell me you can't see— you won't see." This is men- tioned not by way of reproach, but caution. t Zech. xiv. 9. % Ezek. xxxiv. 23. § John x. 18. II John xi. 52. G 42 each other and with himself, that they *' all" might be " ONE," he adds, as the great argument to en- force that request, " that the world may believe that thou hast sent me : " * strongly implying that nothing would go so far, as a mean or motive, in the conversion of the world, as the union of Christ's disciples in him and with each other. " By this shall all men know that ye are my disciples, if ye have love one to another."! Now, nothing is more certain in point of fact, than that the differences among Christians, wherever they are known, form a great objection to the spread of the Gospel, both at home and abroad — those diiferences I mean which divide them into sects and parties, and produce angry controversies between them. And though I have the highest esteem and veneration for the Baptist Missionaries in India, and rank them with the greatest and best of mankind, I cannot but feel some alarm for the consequences of the fact being known to the heathen world, that they form a separate caste from their fellow Christians. To see Missionaries of equal zeal and piety, who have forsaken all to follow Christ, and traversed so many thousand miles to labour in the same cause, yet not daring to communicate with each other in the most sacred ordinances of religion, is indeed an anomaly most singular and unexampled. In propagating the Gospel in Catholic countries, as in Ireland, and on the continent, the Jesuits, who have often urged this objection against the Protestants, will certainly not fail to avail them- * John xvii, 'l\. i John xiii. 35. 43 selves of the same objection.* The strong hold of Popery is its union under a living head ; and though ive know that the objection is founded in ignorance, among the multitude it cannot fail to have great influence. The Scriptures teach us to look forward to a state of the church, exceedingly more glorious than we have yet seen, namely, the Millenium, which Christians, after long disputing about it, are now more wisely exerting themselves to forward. In that period, I believe, it has been generally sup- posed that Christians will be all of one mind; and a very wise and good man, (repeatedly quoted in these pages,) some few years ago, assured me they will all be Baptists. Of this, however, I am not quite certain ; I am more inclined to think, that while we inhabit this sublunary world, there will always be differences of opinion among Christians, sufficient to exercise the graces of for- bearance, love, and candour ; and, I conceive that, thereby God will be far more glorified, than by any unanimity of sentiment on minor questions. The opinion above referred to, has, I believe, been drawn from an expression of the prophet Isaiah: — ** Thy watchmen . . . shall see eye to eye, when the Lord shall bring again Zion ;" that is, according to the Chaldee, *' when he shall bring back his presence to Zion."t Now the phrase of seeing ** eye to eye" has been generally * The author had this argument once urged upon him in conversation, with great earnestness, by a person educated among the Jesuits, and who, afterwards, went abroad as a Ca- thoUc Missionary. t Isa. lii. 8. See Bp. Lowth's and the Assembly's Ann. in loc. G 2 44 explained of seeing things clearly, and without obscurity ; but this the Hebrews would express by seeing " face to face," without a veil.* The expression " eye to eye," appears to me, an allu- sion to the office of watchmen, placed upon the walls, looking out for a messenger, or courier, bringing good tidings; and then looking toward each other, and calling, or making signals, to in- timate the circumstance.! The figure, therefore, expresses, not coincidence of opinion, but activity and zeal ; and if explained in reference to the ap- proach of the Messiah's kingdom, (as I think it should be,) it may express Missionary zeal, and a readiness to co-operate in spreading the glad tidings of salvation through the world. Now, among Missionaries, it appears to me, that minor differences of opinion, relative to baptism, church government, &c. are of very little consequence when they do not create a schism in church com- munion. I am well aware, that these differences of opi- nion disturb the peace of the church; but it is only by laying undue stress upon them. While Baptists and Psedobaptists, Independents and Presbyterians, are considered as equally entitled to a place at the Lord's table, there is no ground of contention ; but, on the contrary, peace, eternal peace, is there cemented by the blood of the cross. * See 1 Cor. xiii. 12. t In the walls of some ancient cities, if I mistake not, pipes have been found from one watch-tower to another, through which the watchmen might see each other, literally " eye to eye ;" and, either by signals, or by the voice, convey intelligence without the knowledge of a besieging enemy. 45 SECTION VII. Objections answered. — Conclusion. Having offered, as briefly as possible, the argu- ments on which my own opinion rests, it might be thought disrespectful to conclude, without en- quiring into some of the principal objections which may be urged against it. Those founded on cer- tain passages of Scripture have been already con- sidered ; but there are two or three others, of a general nature, that should not be passed in total silence. In the first place, it may be said, that mixed communion is by no means necessary, as there are Paedobaptist churches. It is difficult, however, (as already observed,) for a strict Baptist to allow those to be Christian churches in which the sacra- ments are not duly administered. But waving this answer, there are many cases to which it will not apply, and where there is no evangelical Paedobaptist congregation : and even where there is one, is it no serious inconvenience for a person to be driven from the ministry that may, perhaps, have been made instrumental to his conversion, to seek that of a stranger? It is not the part of a good shepherd to drive his flock to strange pastures. 2. It may be said — * If Paedobaptists be ad- mitted, where shall we then stop?' — Where the Bible stops. "When we receive all, who, in a principle of Christian charity we think " God has received," we are required to go no farther. ' But 46 may not some apply who consider baptism alto- gether as a temporary institution, and superseded by the baptism of the Spirit?'* Perhaps, there may; and if Christ has baptized them, and re- ceived them into his church, what evil can arise from receiving them into yours ? * But suppose, like the Society of Friends, they form the same opinion as to the Lord's Supper ?' Then, certainly, they will not apply for admission to it ; and so you need not be alarmed. 3. * But would it not prevent many from sub- mitting to adult baptism, if they could be ad- mitted without so doing?' Perhaps — probably — it might; but our Baptist friends know best as to this fact. ' And would this injure the Baptist cause ?' — Perhaps it might ; and perish every cause that interferes with the cause of Christ ! My opinion is, that free communion, among Christians, would put an end to many controversies ; and, as Mr. Fuller once devoutly wished, lead " all the armies of the Lamb to concentrate their forces against the common enemy." f Here I should close, having said more than I intended ; but, in examining this question, I have found one circumstance of a most appalling nature. By the fundamental principle of congregational churches, every question relative to church go- vernment, or discipline, is decided by a majority; the Minister himself usually being Moderator. • Thoughts on Baptism, by Agnostos. t See motto in our title page. 47 The Baptist churches are all founded on this prin- ciple ; and all questions among them are thus determined — save and except only, the question of mixed communion. In that case, the advocates of exclusive communion insist, that no alteration can be made while one of their sentiment remains. Thus, as Mr. Hall observes — " while the present plan is pursued, while we are waiting for the last sands of intolerance to run out, the dominion of error and injustice may be prolonged to an intole- rable period; since, of all creatures. Bigotry is the most tenacious of life."* These are not my words. I would attribute this tenacious principle to any thing rather than to Bigotry; but I cannot apologize for a principle so inconsistent in itself, and so injurious in its effects. And this conduct appears to me the more glaringly absurd, where the Minister himself happens to be on the liberal side of the question, and would gladly administer the ordinance of the Lord's Supper to his Psedobaptist friends, as well as others, if he dared. In such cases, however, and especially where the majority of the church are for free communion, it might be well for him to put the question to himself — " How dare I to refuse them ?" The plan of Mr. Robert Hall appears to me so just, as well as liberal, that I am surprised any friend to religious liberty should object to it. He administers the ordinance in question, (as I am in- formed,) first to the strict Baptists in his church, and afterwards to the Paedobaptists, and such friends to free communion as choose to partake * Hall's Reply to Kinghoin, pref. p. xix. 48 with them. Thus the laws of Christian love and liberty are maintained ; the most tender con- sciences are not wounded, by sitting at table with their less enlightened brethren ; and the Lord of the feast is pleased to give his presence to both : for he hath said — " Wherever two or three are ga- thered together in my name, there am I in the midst of them."* It is not, however, for me to dictate. In pro- portion as Christians associate and co-operate in Christ's great cause, their hearts will be enlarged toward each other ; sectarian peculiarities will die away, and they will find it impossible to banish from their communion, those whom they have re- ceived into their hearts. May it please the great Head of the church to pour down such an effusion of the Holy Spirit, as may bear down all our pre- judices, and open the doors of every Ohristian church (like the heart of the Saviour) to receive all who come, by faith and penitence, to request admission I • Matt, xxviii. 20. THE END. J. DMinetl, Priatvr, leather Lane, LoudoD. Theological Semmary-Speer 1 1012 01025 9648 'i t?K U^A>iMM ft/ 1 ;.,?ttff",",J*«JS m