them for the want of examination. He even warns the deluded Jews of the long train of evils which would arise from their indolence; and thus affords the strongest incentive to his disciples to exercise the right of private judgment, where the important affairs of religion are concerned. Would to God! that his followers had been equally zealous to explain, recommend, and practise this essential duty. A modern prelate of distinguished eminence,* alluding to former times, when first heathenism and afterwards popery, prevailed in this country; remarks, "Had the use of reason been abandoned in the affairs of RELIGION, we might have been still plucking misletoe with the Druids, or mixing a little flour and water into the substance of the incomprehensible God!"

3. By not judging even of yourselves concerning the religion of Christ, Protestants stand chargeable with gross inconsistency.

The WHOLE CHRISTIAN WORLD (excepting an inconsiderable portion of it) was once overspread with Popery. Our forefathers, galled by its yoke, at length disclaimed pontifical usurpation, and asserted the right of private judgment. To attain the invaluable privilege of thinking for themselves, they were grievous sufferers. We, their descendants, acknowledge the justness of their cause, glory in the exertions which they made, and are fallen into the

* The late Dr. Watson, Bishop of Landaff.

possession of blessings which they purchased with their blood! For us to lay aside our judging faculty, when the doctrines and duties of religion are the subject of attention, is a palpable inconsistency; and to discourage the exercise of it in others, is downright Popery. It is a matter of indifference under what specious name it chooses to call itself. In Calvinism, Arminianism, Arianism, Socinianism, or indeed in any other ism which the restless ingenuity of man has devised-INTOLERANCE is contrary to the genius of our religion, and subversive of the peace and happiness of mankind. Strange as the title may sound in our ears, such kind of Christians, wherever they are found, may be termed Popish Protestants; and this motly title is applicable to many of the professors of Christianity. For their sincerity and good intentions we give them ample credit; but it is no breach of charity to say of them, they understand not the nature, nor have they imbibed the spirit of the New Testament.

"If Protestants" (says the celebrated apologist * for the Quakers, speaking of uncharitableness and intolerance) "do justly abhor these things in Papists, is it not sad that they should do the like themselves? A thing, that at their first appearance, when they were in their primitive innocency, they did not think on, as appears by that saying of Luther-Neither pope nor bishop, nor any other man, hath power to

* Barclay.

oblige a Christian to one syllable, except it be by his own consent. And again, I call boldly to Christians, that neither man or angel can impose any law upon them but so far as they will, for we are free of all. And when he appeared at the diet of Spires before the emperor, in a conference he had before the Archbishop Triers, and the Elector of Bradenburgh, when there seemed no possibility of agreeing him with his opposers, they asking him what remedy seemed to him most fit? he answered, the counsel that Gamaliel proposed to the Jews, that if this design was of God it would stand; if not, it would vanish, which he said ought to content the pope. For this counsel supposeth, that those that are tolerated may be wrong and yet how soon did the same Luther, ere he was well secure himself, press the Elector of Saxony to banish poor Corolostadius, because he could not, in all things, submit to his judgment? And certainly it is not without ground reported, that it smote Luther to the heart (so that he needed to be comforted) when he was informed that Corolostadius, in his letter to his congregation, styled himself a man banished for conscience, by the procurement of MARTIN LUTHER ! "

This account of the conduct of our great reformer should be impressed upon the minds of Protestants, and might prove an incentive to that consistency of character which, were it cultivated, would constitute the glory of the reformed churches. By abandoning this spirit of intolerance, both in principle

and in practice, we shall show ourselves to be the followers of Jesus Christ, the imitators of the Apostles, and hasten the coming of the Messiah's kingdom!

Lastly-By not judging even of ourselves concerning the religion of Christ, that just conviction of mind is excluded, which ensures firmness of belief and steadiness of practice.

The Gospel of JESUS CHRIST is accompanied with a train of evidences suited to its nature, and sufficiently ample to command the assent of every reasonable being. The contemplation of its prophecies, its miracles, its internal character, and its first propagation amongst Jews and Gentiles, has a necessary tendency to produce conviction. Truth and duty being connected together, we have reason to conclude, that a settled belief will, under the blessing of God, generate uniform practice. One man believes in the existence of a Supreme Being, because his parents and instructors have assured him there is a Deity. Another man believes there is a God, because he has investigated the works of creation. Which of these men is the most likely to love and fear him? The question requires not an answer. Apply this reasoning to the other great articles of Natural and Revealed religion, and the same conclusion may be drawn with equal justice. He who takes up his belief upon proper grounds, is the more certain of living beneath its influence, and dying by its support. The belief of the Gospel rests on the most rational conviction. You cannot com

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