UNIVERSITY OF CALIFORNIA 
 AT LOS ANGELES
 
 FREE THOUGHTS 
 
 ON THE SUBJECT OP 
 
 A FARTHER REFORMATION 
 
 OT THE 
 
 CHURCH of ENGLAND; 
 
 893 6
 
 HT 
 
 T 
 
 HO
 
 FREE THOUGHTS 
 
 ON THE SUBJECT OF 
 
 A FARTHER REFORMATION 
 
 O F T H E 
 
 CHURCH of ENGLAND; 
 
 In SIX NUMBERS: 
 
 TO WHICH ARE ADDED, 
 
 The REMARKS of the EDITOR. 
 
 By the A U T H O R of 
 
 A fhort and fafe EXPEDIENT for terminating the pre- 
 fent Debates about SUBSCRIPTION. 
 
 Published by BENJAMIN DAWSON, L.L.D, 
 Reflor of Burgh, in Suffolk. 
 
 LONDON: 
 
 Printed for J. WILKIE, N 71, St. Paul's-church-yard, 
 
 M.DCC.LXXI.
 
 3 
 
 ~io HD>iUH 
 
 :S ; 
 
 .aa> 
 
 
 
 ,
 
 .5737 
 
 f.lt'i 
 PREFACE. 
 
 /F an apology for the appearance of the 
 following fleets Jhould feem on any 
 account requifite, it can only be, that 
 the fubj eft of them has already been fufficiently 
 difcuffed. Some may think it has been per- 
 fued to an unneceflary, as well as wearifome 
 length. Certain it is, the cafe offubfcrip- 
 tion to human articles of religious faith and 
 doftrine, had received from the author of the 
 Confeffional fo ample and fatisfaffiory an 
 g examination, that the controverfy occajioned 
 g by that Jignal performance, has ferved rather 
 S to try, and, in the ijjue, to confirm the 'va- 
 lidity of the learned writer 's arguments, than 
 to throw any additional light upon thefubject. 
 This, however, doth not fuperfede either the 
 o propriety or the utility of a farther commu- 
 ?=. nication of the fentiments of learned and li- 
 <=o beral-minded men, as occafton may offer. 
 
 = The end of the controverjy, it jhould be 
 remembered, is the improvement of our eccle- 
 Jiajlical ejlablijhment, more particularly in the 
 removal of thofe reftraints upon religious 
 freedom, which were unhappily admitted into 
 g it at thefirft, and are fuffered to continue in 
 o g it, though evidently to its difcredit and dif- 
 % advantage, if not immediate danger. o- 
 $ o wards this dejirable end much new informa- 
 tion on the head of fubfcription, can neither 
 A be 
 
 348170
 
 PREFACE. 
 
 be necejjary, nor is now to be expected-, yet- 
 pertinent remarks from fome, free and j)>i- 
 rited, but decent and refpeffiful remonftrances 
 from others, and the endeavours of all the 
 friends of religious truth and freedom to excits 
 attention to the original principles of protef-^ 
 'tantifm, may contribute much, and are becoms 
 morefeafonable andneedfultlxin ever. A man- 
 ly avowal itfelfof our attachment to the caufe 
 of reformation, may have onjiderable influence: 
 Andlknow not but thatjleadilyto countenance 
 it only in this way, on every fair occajion, in 
 'the face of a mojl unreafonable and perverf& 
 oppojition, may be more conducive to itsfuccefs> 
 than the bright ejl difplay of mere literary abii 
 lities in its favour, or even the clear eji decifion 
 'in the way of debate. 
 
 '.ov -vAY^ ^'\ft ^\^itt *t^ n:- 
 It is not fo much to convince our adverfaries. 
 fthey appear not to have wanted conviction) 
 as to prevent their fophiftry from taking ejf'effi 
 'upon the minds of others better ajfeffied to ' re- 
 formation 9 that we have undertaken to. can* 
 'fute them: And therefore, we are unwilling /$ 
 'jlopjbort at this point- honourable as it if te 
 have gained it. 'The trucji glory remains ///// 
 to be merited f reaped it cannot be 'here) by 
 uniformly perjifting tlx'cugh life in the /up* 
 'port, and cent rib ut ing y .to? the ut mojl of cm' 
 abilities, and in the free ufe of alt lawful, 
 borte-Jl, and Chriftian means, t&wardsitbejucr 
 oefs of the caufe we b&vc engaged in. 
 
 Haw
 
 PREFACE. 
 
 How far the Work now fubmitted to the 
 infpeSlion of the Public is calculated to anfwet\ 
 the Editor s- intention in its appear ance,Jigni^ 
 feed by the foregoing confederations, mitjl be left 
 to the judgement of 'the fame Public / With 
 that intention there will be no doubt of its 
 having been penned. Every page manifefts 
 the earneft defer e of the Writer to ferve the 
 inter efts of religious truth, and, - in fubfer- 
 vience to that nobleft end, his zeal in behalf 
 of farther reformation in the church. The 
 plain, eafy, unaffected manner, in which he 
 delivers his own, and introduces the opinions 
 and obfervations of others, is almojl peculiar 
 to himfelf, and well worthy of imitation. His 
 uncommon candour in interpreting the ob- 
 noxious paffages which occur in the writings 
 of thofe he animadverts upon, cannot efcape 
 the notice of his readers, nor fail to meet, 
 with general eft e em and approbation* This 
 amiable quality in our Author has been re- 
 marked on a former occafecn *. I am almojl 
 tempted yet not of an uncandid fpirit> I 
 tnuftto add, that he poffej/es it, tf it were 
 pojjible, in the extreme. It cannot altoge- 
 
 * See the Preface to, A SHORT and SAFE EXPEDIENT 
 FOR terminating the prefer.t debates about SUBSCRIP- 
 TIONS. ' 
 
 A 2 ther
 
 PREFACE. 
 
 tber be approved, if it lead him to kfe an ad- 
 vantage to the caufe of truth, by forbearing 
 fufficiently to expofe the fpirit and views of 
 its opponents in certain inftances. 
 
 In laying this work before the Public, it 
 might hardly be reckoned fair dealing tofup- 
 prefs the circumjiance of its being a pofl- 
 humous one -, and, on another hand, to de- 
 clare it, is but to do juftice to the reputation 
 of the deceafed, in whofe behalf the Editor 
 puts in thereby a reafonable claim tofome in- 
 dulgence and allowance for thofe defects, 
 which his own Remarks may be thought but 
 poorly to fupply. To add them, however, 
 feemed not improper, as the Author had Jig- 
 nified his intention, not only of requefting me 
 to undertake this publication for him, but 
 alfo of fubmitting the manufcripts to my in- 
 fpeflion, and for my free fentiments, pre- 
 vious to the final revijion of them for the 
 Prefs. 
 
 BENJAMIN DAWSON. 
 
 Auguft 20, 1771. 
 
 CON-
 
 CONTENTS. 
 
 N I. 
 
 MODERN church-policy, containing articles 
 of opinion and fubfcription formed upon 
 the plan of the Alliance between Church 
 and State. ; page i 
 
 GENERAL remarks on them. 9 
 N' II. 
 
 SEASONABLE memento's tendered to Dr. 
 Ealguy. 15 
 
 N III. 
 
 CONCURRING fentiments of learned men 
 on the right of private judgement. 27 
 
 N IV. 
 
 SPECIMENS of the qualification of the re- 
 formers for drawing up articles of faith. 56 
 
 1. ORIGINAL SIN. 61 
 
 2. BAPTISM. 65 
 
 3. IMPUTED RIGHTEOUSNESS. 70 
 
 4. THREE SACRAMENTS. 74 
 
 5. ABSOLU-
 
 CONTENTS. 
 
 5. ABSOLUTION. 74. 
 
 6. ORDINATION, &c. --= - 78 
 
 7. SATISFACTION of CHRIST. 81 
 
 8. BODY and BLOOD of CHRIST. 84 
 
 9. CHRIST'S DESCENT into HELL. 89 
 10. POWE-R of the DEVIL. -* QI 
 REFLECTIONS on them. 93 
 
 N V 
 
 I 3fi<| 12 ~ 
 
 THOUGHTS on Subfcriptions required from 
 
 the Clergy. 103 
 
 OBSERVATIONS on the foregoing fub- 
 
 N VI. *" 
 
 APPLICATIONS for a review. 120 
 REMARKS on the fame fubjet. 127 
 
 EDITOR'S REMARKS. < - "133 
 A D DEN D A. 
 
 ~f.' ! PROPOSALS to the Clergy, &c. 173 
 
 2 . S u M M A R Y V i E w~ of 'the La ; ws "relati ng 
 
 to Ssfefefiptions. .xi3' JAMIC 187 
 
 3. THE ARTLCLES to be fubfcribed unto by 
 
 all perfons before they are admitted to 
 
 a^ degree^ 6cc. -^ w*-_ 2512 
 
 . .n Adver-
 
 Advertifement, 
 
 The Reader Is defired to take 
 Notice, that thefmall Figures, ', % *, 
 &c. refer to the Editor s Remarks^ 
 which begin at page 133. 
 
 ERRATA
 
 Pag. 20. 1. 24. for of, read if. 
 
 144. 1. 28. for in anfwer, read in an ANSWER
 
 FREE THOUGHTS, 
 N I. 
 
 Modern Church-Policy : 
 
 CONTAINING 
 
 i4r tides of Opinion and fubfcription^ 
 formed upon the plan of the Alli- 
 ance between Church and State^ 
 and more particularly colle&ed 
 from the fermon of Dr. Balguy 
 upon t 
 
 I. Scripture. 
 
 " A" | A H E bare words of Scripture will 
 
 never enable us to reiblve that 
 
 -^*- variety of doubts and fcruples 
 
 (fome of confiderable importance) to which 
 
 we fhall find ourfelves expofed, in relation 
 
 B to
 
 ( 2 ) 
 
 to church-authority *. Even the ableft 
 critics have wafted their time and pains in 
 this unprofitable fearch ; where neither (kill 
 in languages, nor knowledge of antiquity, 
 could contribute any thing to their fuccefs. 
 
 " AN accurate defcription of men's rights 
 and duties [in this inftance] is not to 
 be found in fcripture. The knowledge 
 of thele is fuppofed, not taught by the 
 facred writers. The bible was never in- 
 tended for fuch purpofes/ The direc- 
 tions of the founders of our holy religion 
 
 * III other words, ckurcb-aiitbority is totally of political / 
 inflitution. Which is giving op the long contefted point 
 at once, and, in e&eft, the text into the bargain '. Nor is 
 this all : The partizans of Rome are not fo much out in 
 their reckoning, when they affert, 
 
 That the Scriptures are obfcure, and hard to be under- 
 flood, even in things neceflary. That it belongeth not to 
 all the faithful .to fearch into the meaning of the Scripture. 
 That you cannot know the fenfe of the Scripture with- 
 out the interpretation of the church. That the Scrip- 
 ture hath no authority but from the church. That the 
 Scripture is not a fufficient rule for faith without tradition. J 
 That if any one (hall offer to prove his opinion by the 
 Scriptures, he muft be flatly told, that Scripture- argu- 
 ments are of no avail in theological difputes ; which muft 
 reft only on church-authority, and be decided by it. Fi- 
 nally, That the Scriptures are dead characters, a dead let- 
 ter, an unfenfed letter, a fhell without kernel, a delphic 
 fword, a leaden rule, a (hoe fit for any foot, a nofe of wax, 
 that may be moulded into any ihape, and made a fubjedi 
 of debate and contention without end. 
 
 to
 
 ( 3 ) 
 
 to us are, for the moft part, very gene- 
 ral. Even their example muft be cau- 
 tioufly urged, in different times, and un- 
 der different circumftances." 
 
 II. Church and church-authority. 
 
 " A church is a number of perfons agree^ 
 ing to unite in public affemblies for the 
 performance of religious duties *, viz. 
 public inftru&ion, and public worfhip. 
 Confidered as an inftitution merely human 
 (in which light alone we now furvey it) 
 the divinity of its origin is a circumftance 
 of no moment $ . The firftilyetch of church- 
 authority, is a power in the fociety of ap- 
 pointing its minifters. This implies an ex- 
 clufion of others from the minifterial of- 
 fice \ which none can undertake without 
 fuch appointment : and if any man mail 
 oppofe the perfons who are appointed law- 
 fully for this office, he renders himfelf in- 
 capable of continuing a member of this 
 
 * I have looked into a considerable nnmber of our beft 
 fenglifti divines, to fee under what characters they defcribe 
 the Chriftian church in general, or (which muft have the 
 fame eflentials) a Chriftian church in particular, and do not 
 find any one of them all, from the reformation downward, 
 who defcribes either church * in that vague and indifcrimi- 
 nate manner, that this modern dodlor does. 
 
 B 2 politU
 
 ( 4 ) 
 
 political fociety or church ; and is therefore 
 liable to be excommunicated. Yet ftill it 
 muft be obferved, that a church thus 
 framed, cannot fupport her power by civil 
 Jan&ions. She can only take away what 
 {he herfelf has given." 
 
 III. Mlnlflers of religion. 
 
 " EVERY form of religion requires atten- 
 tion and ftudy in thofe who are to teach 
 it 4 . Religion mufl be made a profemon, or 
 no man will be at leifure to learn and to 
 teach it ; nor will he give his time in 
 teaching it to the public, unlefs excited by 
 public rewards *. Nor can any minifter of- 
 ficiating in a fociety, inverted with a power 
 to prefcribe the forms of its public offices, 
 depart in any refpedt from the public in- 
 ftitution, much lefs adl in contradiction to 
 it, without ufurping a power not commit- 
 ted to him. If he does this, and much 
 more, if (without any pretence to infpi- 
 ration) he lives in open war with the na- 
 | tional church, of which he profefles him- 
 felf a minifter ; he violates the truft repofed 
 in him ; he adts contrary to the moft evi- 
 dent principles of juftice and honour, and 
 fo renders himfelf unfit to be trufted. The 
 confequence, deprivation from his office, 
 
 and
 
 ( s ) 
 
 and from the rewards attending it ; [and, 
 in fome cafes, excommunication alfo *.] 
 
 " THERE is no necemty that the mini- 
 fters of religion ffcculd be appointed by the 
 people ; and much expedience in a different 
 method of appointment. To thofe who are 
 authorized to govern the church, muft be 
 committed the care of chufing fit perfons 
 for difcharging the offices of religion -J-. 
 
 * See the canons, and cafes in the law-books. But can 
 it be affirmed upon the principles of jujiict and honour, and 
 with the lead degree of common civility and candor, that 
 any of our eftabliflied miniiters in thefe days, launch out 
 into any of thefe high crimes and mifdemeanours, for 
 which they are to be fo feverely treated ? It may deferve 
 notice, that among the hoftilities fuppofed to be raifed by 
 clergymen againft the church, immoralities, the moft dan- 
 gerous acls of open. *war againft it, are not mentioned. 
 Happy for this church, if there be no delinquents in tbit 
 kind, who continue unmolefted to take her ivaget ! Are not 
 fuch as thefe, if any fuch there be, in a3ualjer<vice againft 
 ler? And can there be any comparifou between the aftual 
 mifchief done by thefe to the church, and the fincere kind- 
 nefs and honour fo evidently intended to be done to her, 
 by thofe who with all proper decency, humility and mo- 
 deily, do only petition for a revifal of fuch particulars as 
 manifeftly call for amendments in her ? Thefe, it feems, 
 are not to be pitied, when they cannot be confuted. To 
 this clafs of men, the plea for compaffion, it feems, will 
 not extend. Serm. p. 19, 20. 
 
 f But what if lay- patrons mould prefent to them unfit 
 -perfons ? And fhould follow their ftroke with a ^a. im- 
 fiiiit ? 
 
 B 7 IV.
 
 ( 6 ) 
 
 IV. Uniformity: Separation* 
 
 " IT is the bufinefs of perfons appointed 
 to govern the church *, to prefcribe the 
 rules and forms of public religion. It is 
 of the higheft importance to the interefts of 
 religion, that it fhould be confident and 
 uniform in its outward appearance 6 . With- 
 out Uniformity, public inftitutions can ne- 
 ver obtain their full effect. The variety of 
 religious forms (hakes and fubverts the be- 
 lief of all religion. 
 
 " MEN mould be careful not to break 
 the uniformity of public religion. Nothing 
 lefs than the moft effential interefts of re- 
 Hgion and virtue will juftify afeparation. 
 The people are not at liberty, while they 
 remain in fociety, to defert at pleafure their 
 lawful paflors, and flock in crowds to re- 
 ceive inftruction from thofe who have no 
 authority to give it. If they cannot lawfully 
 comply with the terms of communion, let 
 them make an openfeparation. The com- 
 munity has no kind or degree of power 
 over thofe who care not to continue mem- 
 bers of it ; nor to caufe them to profefs 
 
 See the next article. 
 
 them-
 
 ( 7 ) 
 
 themfelves members of a church, which 
 they confcientloufly difobey." 
 
 V. Authority of the civil magi/Irate in 
 matters of religion* 
 
 *< IT greatly concerns the public peace 
 and fafety, that all church-authority mould 
 be under the controul of the civil governor 7 : 
 that religious aiTemblies, as well as others, 
 mould be fubjedt to his infpedtion, and 
 bound by fuch rules as he mall fee fit to 
 impofe. The moft effectual method of 
 obtaining this fecurity is, to veft the fu- 
 preme power, civil and ecclefiaftical, in 
 the fame perfon. There is nothing in the 
 nature of temporal power, that renders it 
 unfit to be united with fpiritual : but on 
 the contrary, much mifchief and danger 
 in keeping thefe two branches of power ie- 
 parate from each other. The magiftrate 
 may poffefs both. The interefts of church 
 and ftate (which are often connected, never 
 oppofite,) may be watched by the fame eye, 
 and guarded by the fame hand. By afltim- 
 ing the particular care of religion, and the 
 fupremacy in religious matters, he is ena- 
 bled to promote the interefts both of church 
 and ftate in the moft effectual manner." 
 
 B 4 VI.
 
 ( 8 ) 
 
 VI. Clergy -maintenance. 
 
 '? FROM the fupremacy of the civil ma^ 
 giftrate, is derived the proyiiion of a legal 
 maintenance for the minifters of religion. 
 Were all the ministers of religion placed 
 in low itations of life, it is eafy tQ fee, with 
 what neglect they would be treated, and 
 with what prejudice their dodlrine would 
 be received. The higheft attainments in 
 learning and virtue, could never atone for 
 this one defecl: (to name no others,) viz. 
 ignorance of what is called the World" 
 
 VII. What feel: in religion to be counte- 
 
 nanced and Jupported by the civil 
 magi/Irate, 
 
 " WHERE the civil and ecclefiaftical au- 
 thority are united in a ftate, all the mem- 
 bers of the fame commonwealth mould be 
 members alfo of the fame church. Where 
 this is impracticable, not the be ft, but the 
 largeft feel: will naturally demand the pro- 
 tection of the magiftrate V 
 
 VIII. Submi-iJion to cftablified authority in 
 
 church- matters. 
 
 <l IN this one point the founders of our 
 
 holy
 
 ( 9 ) 
 
 holy religion are clear and explicit, that 
 authority once eftablljhed mufl be obeyed 9 .- 
 In vain do men unite in religious commu- 
 nities, if each individual is to retain intire 
 liberty of judging and acting for himfelf. 
 It is not however ne.ceflary, indeed it is 
 not poffible, that even a fmall church-fo- 
 ciety [much lefs a greater] mould all agree 
 in every particular determination. The 
 fmaller part therefore muft ac.quiefce in the 
 judgement of the greater." 
 
 "Thefe are only the out-lines of 'church- 
 policy : to be filled up in different ways, 
 iuited to the infinite varieties of human, 
 affairs." 
 
 Some general remarks on the foregoing 
 articles. 
 
 THERE are fome pofitions interfperfed 
 in them, which are confeifedly juft, and 
 which no men of fober underftanding will 
 ever think of controverting. The fcheme 
 in general is of a worldly caft, and is very 
 well calculated, it muft be owned, to an- 
 fwer the ends in view, which feem to be 
 thofe of civil policy only ; a fcheme which 
 cannot fail qf having many zealous and 
 potent abettors, fo long as their worldly in- 
 tesefts are promoted by it, how much fo- 
 
 ever
 
 ever the mterefts of chriftianity may'fuffer 
 by fuch an intermixture of human policy 
 with divine : which is but too viiible in 
 many inflances, Witnefs the lingle one of 
 impofing human articles and confeffions 
 upon the belief and confciences of Chrif- 
 tians. Which is a manifeft infringement 
 of Chriftian liberty -, a liberty fo plainly 
 allowed, and fb directly countenanced by 
 the Scripture, as well as confirmed by the 
 voice of reafon, 
 
 WHATEVER opinion this gentleman may 
 have of our eftablimed articles, or of the 
 propriety of them to anfwer his purpofe, 
 he appears to have no very favourable one 
 of the writers who have pleaded for the 
 removal of thofe tefts, although they have 
 given fufficient reafons (and fuch as we 
 prefume he cannot fairly overthrow) for 
 the abolishment of an exaction which does 
 fo much diflervice upon the whole to the 
 Chriftian caufe. An event which ferious 
 Chriftians of every denomination, who have 
 thoroughly ftudied their religion, and dif- 
 cern the true defign of it, cannot but la- 
 ment, though they cannot remedy the dif- 
 order; the powers of this world, in fub- 
 fervience to their worldly policy, chufing 
 to keep it ftill on foot, and to continue in 
 force the laws enadted in favour of it. 
 
 SOME
 
 SOME great men of the church, (one at 
 Jeaft of the'moft learned of her prelates) 
 have been " thought to be of opinion, 
 that thofe who fubfcribed to the articles, 
 were not obliged to believe them true" 
 [If fo, by the way, What is the ufe of 
 them ? And why \sfubfcription to them ftill 
 required ? And what can fuch fubfcription 
 
 after all amount to r I fubfcribe to thefe 
 
 articles, not as believing them true j^-rbut 
 what ?J Now are we to fuppofe that our 
 archdeacon is one of thefe non-believing 
 fubfcribers ? I would not myfelf affirm this ; 
 but a writer of note has taken that liberty, 
 fpeaking out his fentiments without minc- 
 ing. *' I have," faith he, " fo good an opi- 
 nion of Dr. Bafguy's good fenfe, notwith- 
 ftanding the futility of his reafoning in this 
 performance [the confecration fermon] as to 
 think it is a thoufand to one, but that he 
 himfelf is an unbeliever in many of thofc 
 articles x V 
 
 WITH regard to the eight articles above 
 exhibited from that fermon, I may, I hope, 
 with fufficient modefty, declare my own 
 opinion ; which is this, that fuppofing thofe 
 eight articles were to be eftablimed by law, 
 and enjoined to be fubfcribed by all the 
 clergy, we fhould foon find many books and 
 4 pamphlets
 
 pamphlets written on their behalf, explain- 
 ing, illuftrating and commending every 
 one of them, refuting objections, and con- 
 firming each article, as ufual, with fcrip- 
 ttire- citations mifapplied. Nor can I en- 
 tertain the lead doubt, but the ingenious 
 author of the fermon would appear at the 
 head of the commentators and apologifts, 
 being very well qualified to write as large 
 and learned an expofition upon his own, as 
 that celebrated one with which bifhop Bur- 
 net favoured the world on the thirty-nine. 
 His lordfhip's view in that great attempt, 
 was unqueftionably benevolent/ being de- 
 firous, as far as lay in his power, to alleviate 
 a burthen, which he faw would not in hafte 
 be removed from the fhoulders of the clergy. 
 
 UPON the accidental mention of this 
 great man, who deferved fo well from this 
 reverend body, I am inclined to look back 
 a little, and fee how they treated him on 
 this very account. With ingratitude e- 
 nough, for certain, and (which I am ibrry 
 to add) with no fmall degree of ill man- 
 ners as well as fpleen. More particularly, 
 the bigoted part of them in the lower houfe 
 of convocation, immediately took the alarm, 
 attacked him in form, and muftered up a 
 number of articles againft him, which only 
 fliewed that their impotence was not infe- 
 rior
 
 ( '3 ) 
 
 rior to their malevolence. The divines of 
 the old ftamp, addicted to fchoolmen 
 and fyftems, and controverfial theology, 
 were almoft to a man offended with this, 
 work ; not being able to bear with any 
 fentiments that any way differed from thofe 
 in which they had been educated. The 
 book, they faid, had a dangerous tenden- 
 cy, being full of novel explications, un- 
 known to former churchmen, and abound- 
 ing with latitudinarian principles, which 
 would infecl: thofe of the prefent and fuc- 
 ceeding times. Nay, they went fo far as 
 to infmuate, that fome parts of the expo- 
 lition bordered nearly upon hereiy : Ut ejus 
 expofitionis cauja vix Haerefeos notam effuge- 
 rit magni nomlnis prtzful, fays Wekhman. 
 Which fame W. therefore, by the way, 
 takes care not to honour his lordfhip's name 
 with a place in his lift of laudable authors^ 
 of whom he had availed himfelf in com- 
 piling his notes on the articles. Twice 
 indeed he points to a performance of the 
 bifhop, as having been affifted by it, (viz. 
 his Vindication of the ordinations of th church 
 cf England,) but does not once fpecify his 
 name, as being the author of that valuable 
 treatife. Here the reader may make his 
 own remarks. There feems to be room 
 enough for them. 
 
 As
 
 i 14 ) 
 
 As to the expofition itfelf, afchbi&op 
 ftllotfon, a very competent judge, gave ho^ 
 nourable teftimony to it : and his judge- 
 ment carried great weight, notwithstanding 
 the cenfure of con vocation, and their low ar- 
 tifices to depreciate it. In the prefent age, 
 wherein former prejudices are in goodmea- 
 fure worn off, in companion of what they 
 were in thofe days of infatuation, we hear 
 no more of the berefy objected to the bi- 
 fliop ; an invention now treated with the 
 contempt it deferves. All fuch of our mo- 
 dern clergy, as have the happinefs not to 
 be attached to the old narrow fyftem, feem 
 to be unanimous in approving the work, 
 and to make the author's fenie their own 
 in fubicribing. It is luppoied, and not 
 without reafon, to be now their general 
 ftandard in that refpect. Yet ftill it is to 
 be wilhed, that they might be tied down 
 to no other ftandard than the Scripture. 
 Many objections to their character, oc- 
 cafioned by the prefent injunctions, would 
 hereby be taken off, and greater peace, and 
 more general content, would enfue. Shall 
 I be pardoned if I aik, \Vhat good do thefe 
 impoiitions do, what hurt do they not dc> 
 to true chriftianity ? 
 
 N'
 
 N II. 
 
 Seafonablv memento s tendered to Dr. 
 Balguy, on occajion of his unc undid 
 reflections on the authors of fome 
 late writings addreffed to the go- 
 vernors of the church of England. 
 
 Cum tua pervideas oculis mala lippus inunftis, 
 Cur in amicorum vitiis tain cernis acutum 
 .Aut aquila aut ferpens Epidaurius ? At tibi contra 
 Evenit. 
 
 I. \ F T E R paffing a favourable cen* 
 ji\, fure upon a fet of men, who, as he 
 afferts, " are moft of them out of the reach 
 of rational conviction, and are only to be 
 pitied, not confuted," he is pleafed to add 
 in the fame breath, " There is however one 
 clafs of men, to whom this plea for com- 
 pamon will not extend : thofe I mean, who, 
 without any pretence to infpiration, live 
 in open war with the national church: 
 with that very church, of which they 
 profefs themfelves minifters, and whofe 
 ; wages-
 
 ( 16 ) 
 
 wages they continue to take, though, id 
 actual y^ra'tt' againft her." 
 
 THIS pafTage has briefly been touched 
 upon before, though judged fearce to deferve 
 any animadverfions. But however, it may 
 be proper on fome confiderations that have 
 occurred fince, to take a different courfe 
 with the doctor, by reminding him in a 
 gentle manner of fome things, which it 
 may concern him, as well as many other 
 clergymen, to take into fair and ferious 
 confederation. 
 
 IF fame of the obfervations intended to 
 be offered, mall happen to give offence to 
 the learned aggreflbr, he will, I hope, fub- 
 mit to take the blame to himfelf, recol- 
 lecting by whom the affault was made : 
 
 Sciat 
 
 Rfjpcnjuin ncn diliim effe) quia Isfjit prius. 
 
 (i) 'The plea of compaffion, it feems, will 
 not extend to theje men. Unhappy mortals ! 
 I mould be ferry there mould be any of. 
 the human race, who ihould deferve no* 
 companion; more efpecially fuch men as 
 thofe whom the doctor has here in his eye. 
 He feems to look upon them as a peftilent 
 fet of men, not fit to be trufted with the 
 {acred office, nor allowed to continue mem- 
 bers
 
 ( '7 5 
 
 ters of the church ; which, he would have 
 us believe, they are not fupporting, but 
 undermining, by the meafures they take. 
 < If therefore upon thefe and the like ac- 
 counts they deferve no compajpon, are we 
 to fuppofe that in this gentleman's opinion 
 they deferve punifoment ? What punimmeat 
 fhould that be, and how far ought it to ex- 
 tend ? to bonds and imprifonment ? to the 
 deprivation of livelihood, or even of life 
 itfelf ? I Would hope better things from a 
 mild, a merciful, and well-natured govern- 
 ment, fuch as this of England is allowed by 
 all to be : Nor, I truft, will it ever be in 
 the power of uncompafTionate men, to 
 make it, like themfelves, mercilefs. 
 
 (2) T'hey live in open war wifb the na- 
 tional churchy with that very church , of 
 which they profefs themfehes minifters* 
 Thefe, it muft be owned, are fevere ftrokes, 
 but I hope undeferved. For, is it true that 
 they live in open war, or indeed in any war 
 at all, with the church ? By what I have 
 feen, I mould think otherwife, and their 
 refpedful applications and requefts for a 
 review, feem to put the matter out of all 
 doubt. Nor are they enemies to the church, 
 but friends to her, real friends, labouring 
 earneftly for her good, and mewing the 
 gfeateft zeal, though tempered with the 
 C greateft
 
 greateit calmneis, joined with decency, to 
 lerve her true intereft ; and that, without 
 any gain, or expectation of any, of a tem- 
 poral nature, for the pains they have taken 
 to attain this moil defireable, but neglect- 
 ed end. 
 
 (3.) T^hey continue to take wages of the 
 church, though in affiual fervice againjl her. 
 In fervzce : As if they were in pay, be- 
 ing fet to work by fome powerful patrons 
 and encouragers~ A fuppoiition void of all 
 probability as well as truth, and not carry- 
 ing the leaft appearance of either. Zeal, 
 honeft zeal, founded upon much obfer- 
 vation and reafon, together with a benevo- 
 lent wifh for the advancement of true chrii- 
 tianity in this church, appears evidently to 
 have been the folc motive which engaged 
 thefe good men to enter upon this com- 
 mendable undertaking, and to purfue it 
 with fo much fteadinefs as they have done. 
 
 BUT the gentleman fpeaks of taking 
 wages. Does he take none himfelf ? Why 
 then is he offended, and what has he to ob- 
 ject to others, that will not in the final 
 upshot recoil upon himfelf ? He has un- 
 warily made a fcourge for his own back ; 
 and iince he has contrived it for others, it 
 is fit that he himfelf fhould, in fome mea- 
 
 fure,
 
 ( '9 ) 
 
 fure, feel the fmart of it. He fii all there- 
 fore be left to the mercy of thofe who well 
 know how to exercife him to the full, and 
 will be fure to pay him home in his own coin. 
 
 THUS, the buflnefs of Jubjcriptlon has of 
 late been matter of much obloquy againft 
 the clergy, as if they prevaricated in that 
 adt, in order to become intitled to the 
 bread of the church -, to which they have 
 no other right (it is fuppofed) but either 
 that of conqueft, or elfe becaufe it is given 
 them as a reward of iniquity. 
 
 I WOULD here take the liberty to afk, 
 Has our archdeacon never fubfcribed to the 
 39 articles ? If he has, of which I make 
 no queftion, then I freely affign him over 
 to the correction of Dr. Prieftley, who 
 fhrewdly guefies how the matter ftands, 
 and icruples not to declare to the world 
 his apprehenfions about it. Thus he fpeaks : 
 " I have fo good an opinion of Dr. Balguys 
 good fenfe, notwithstanding the futility of 
 his reafoning in this performance [the Lam- 
 /'f/^-fermon,] as to think it is a thoufand 
 to one, but that he himfelf is an unbe- 
 liever in many of thofe articles. Who a - 
 mong the clergy, that read and think at 
 all, are fuppofed to believe one third of the 
 thirty-nine articles of the church of Eng- 
 C 2 land*
 
 land? " It might have been expelled that 
 a writer, who is fo extremely fevere [as 
 Dr. B. is] upon thofe who propofe a refor- 
 mation in the church, while they continue 
 in it, (bould have expreiTed fome degree of 
 indignation again ft thofe who intrude them- 
 felves into it by falfe pretences, fubfcribing 
 the articles, &c. when they difbelieve and 
 ridicule them. Men who have come this 
 way into the church, have always proved 
 its firmeft friends, [oppofers of its reforma- 
 tion.] Having made no bones of their own 
 fcruples, they pay no regard to the fcruples 
 of others *." 
 
 WHAT will the preacher now fay ? IV 
 this fad: or not ? If it be, he mull in hi* 
 torn be reminded of his being himfelf in- 
 cluded in the fame predicament with the 
 reft of his brethren, and take his mare with 
 them in the fame condemnation. For he 
 alfo takes wages of the church, and con- 
 tinues taking them, in great plenty too, not- 
 withstanding his having in fome refpects 
 forfeited his title to them ; efpecially of 
 departing from the original fente of any of 
 her articles, or other doctrines, either by 
 preaching, or writing, or both, may juftly 
 
 Corjiderationi 09 cburck-autfarity, 1769. 
 
 fall
 
 ( 21 ) 
 
 fall under that cenfure. For the original 
 fenfe, we are told, and it is ftrongly jnfifted 
 on, is and muft be the only fenfe in which 
 we can fairly and honeftly fubfcribe. Eife 
 we render the articles, and fubfcriptions to 
 them, void and of none effect, and both are 
 
 good for nothing, unlefs for gaining 
 
 preferment in the church, and acquiring 
 therein the wages of unrighteoufnefs. 
 
 WE know the common interrogatories on 
 this occaiion : Why do you take the wages 
 of the church ? Why do you eat her bread ? 
 Why do you not refign ? &c. Thefe are 
 queftions which ibme men will afk with 
 great aflurance, and others will anfwer as 
 they can, when they are pinched. 
 
 DR. B. may confider at his leifure, whe- 
 ther the following reflections may not bear 
 too great a refemblance to fome that he 
 knows of, which have been lately thrown 
 out without provocation upon a clafs of 
 men, who are thought to have defer ved 
 better treatment from the aggreflbr : and 
 let the world judge, whether the applica- 
 tion is not much more appoiite in the one 
 
 cafe, than in the other. The reflections 
 
 are tranfcribed from different treatifes lately 
 publimed. Thus the authors fpeak with<- 
 out mincing. 
 
 C 3 .. " SOME
 
 < 22 ) 
 
 " SOME put our articles on the tack, to 
 find Out meanings never meant. The doc- 
 trines of the church are to be learned 
 from the articles and homilies of the church 
 herfelf, not from the private opinions of 
 fome individuals, who lay hold on the fkirt 
 of her garment, call themfelves by her 
 name, and live by her revenues."" Many 
 of the late-born fons of the church, who 
 live under her roof, and feed themfelves at 
 her table, do not well relifh her articles : 
 And yet they think they may fafely and con- 
 Icientioufly be fubfcribed by every indivi- 
 dual, who wimes to eat the bread of the 
 church, be his religious opinions what they 
 will/' Who, through bafe and felf-in- 
 terefted views, fwear * to doctrines they 
 never believed, and intrude themfelves into 
 .the church, in order to fuck her breafts, 
 and prey upon her vitals." - <e Subtle fer- 
 pents, who lu ; rk within the bofom of the 
 church, only to prey upon her vitals, and 
 who for the lake of filthy lucre ', carry on a 
 folemn farce okfubfcribing to articles, which 
 many of the fubfcribers no more believe 
 
 * I know not what this faearing may allude to. Doei 
 any one fivcar to .the truth of the articles ? or of aoy 
 other ck&rines of the church ? 
 
 than
 
 than they do mother Goofe's tales : who 
 impioufly and hypocritically fet their hands 
 to docTrines, which in their hearts they 
 never affented to," &c. 
 
 THESE are free reflections indeed. Does 
 Dr. B. approve of them ? I will venture to 
 fay, he does not. And yet, upon his anti* 
 reforming principles, our articles muft ne- 
 ver be altered, nor fubfcriptions to them 
 ever be difmifled out of the church. Confe- 
 quently, thefe and the like reflections will 
 always continue to be flung out againft the 
 clergy, as perverting the fenfe of the church, 
 into a fenfe of their own, and introducing 
 into it a new fort of divinity, which the 
 reformers of it never dreamed of. What 
 an hardmip is this, brought upon the cler- 
 gy in an age of ignorance, and continued 
 upon them in an age of knowledge ! And 
 jet, thofe who endeavour to rid them of 
 fuch a burden, receive but little thanks, 
 and, what is more, are charged with being 
 in aftual fervice againft the church (can 
 you believe it ?) for their fo doing. A lit- 
 tle more civility, a little more confiftency 
 in the oppofers, would tend more to their 
 credit, as well as to the benefit of the 
 church of England. 
 
 C 4 II.
 
 II. THE archdeacon, I think, has done 
 no great credit either to himfelf, or to hi* 
 political church, v/hen he conges to touch 
 upon the fiibject of excommunication, and 
 deprivation. It is fomewhat unhappy that 
 this gentleman is fo often making a rod for 
 his own chaftifement, when he is contriv- 
 ing and intending it for the chaftifement 
 of ethers. Not aware, we may fuppofe, 
 of the confequences, nor probably fore- 
 feeing how far men will carry on the hint 
 which he unwittingly throws in their way, 
 he renders himfelf liable to many attacks 
 at law, which, notvvithfbnding his digni- 
 ty, would give him much trouble, and 
 probably coft him much money, if others 
 mould be inclined to be as fevere upon 
 him, as he feems willing to be upon them. 
 Whoever narrowly looks into our laws, 
 .examines an.d confiders well our rubrics 
 and canons, and other ftrift injunctions of 
 church and ftate, ip regard to the office 
 and duties of the clergy, will find tha 
 they are not only very numerous, but at 
 the fame time many of them very difficult 
 to be performed, efpecially with that punctU 
 Jious exactnefs, with which fome men 
 would inuft it is necefTary to perform them. 
 Shew me a clergyman in all England that 
 
 can
 
 can truly fay, laying his hand upon his 
 breaft, " All thefe laws, ordinances, in- 
 junctions, rules, rubrics and canons, have 
 J kept, and punctually obferved, in all my 
 conduct, ever fmce I have been in holy or- 
 ders : I defy any man in England to charge 
 me with any the leaft default, deviation, or 
 tranfgreffion in fuch matters, and to prove 
 them againft me, in any court, civil or 
 ecclefiaftical, within his Majefty's dorm% 
 nions." Who, or where is the man, among 
 the clergy of thefe realms, that can make 
 this open and bold appeal ? If there be any 
 fuch man, be may well defer ve, at the 
 next vacancy, to fucceed in the archdea- 
 conry of Winchefter. Mean while, it is 
 well for the clergy, that the common peo- 
 ple (who, notwithftanding the good in- 
 ftructions perpetually given them, are, ma- 
 ny of them, very litigious,) do not know 
 the hundredth part of the niceties of the 
 laws refpecting the facred order. Neverthe- 
 lefs, fome bold man may arife hereafter, who 
 may think it worth his while, to exhibit to 
 the public view, a large catalogue of arti- 
 cles (much larger than thofe commonly 
 i fiued out from the ecclefiaftical courts) 
 upon which the church-wardens from thence 
 forward may form their prefentments, and 
 thereby experimentally prove to bufy med- 
 dlers,
 
 '( 26 ) 
 
 dlers, that it is not fafe meddling with edged 
 tools, and that fome mens weapons may 
 happen in the end to be turned againft 
 themfelves, by thofe, who can manage them 
 more dextroufly, and with greater force.
 
 N III. 
 
 Concurring fentiments of fever al learn- 
 ed and judicious perfons concerning 
 the right of private judgement in 
 matters of religion. 
 
 THE fentiments of Dr. Ealguy on this 
 head, have been feen already, and 
 been alfo in part conlidered. In an age of 
 fo much good fenfe and free inquiry, one 
 would have little expected to fee the caufe 
 of liberty difcountenanced, or rendered du- 
 bious, by a perfon of fo much underftand* 
 ing and learning as the doctor ; who might 
 well have been fuppofed to entertain more 
 liberal fentiments on the fubject, and more 
 friendly to the community. We may ftill 
 hope, that he cannot have many abettors in 
 this particular, among men of thought and 
 examination. It may be proper to exhibit 
 here fome few out of many folid and juft 
 pbfervations, made by feveral able divines, 
 expreffing a different judgement from his 
 pn the prefent argument. 
 
 I. THE
 
 i. THE late learned and refpedable Df, 
 "Berrirnan* every one knows, was a ftaunch 
 friend to our conftitution in church and 
 ftate ; and at ihe fame time, no enemy 
 to the exertion of the fecular power in mat- 
 ters ecclefiaftical. Speaking of the.exercife 
 of private judgement on religious fubjects, 
 he makes thefe free and juft conecn~k)ns. 
 " The truth is, all men are obliged to 
 confider ferioufly, and ufe all proper me- 
 thods to inform their judgement, as to mat- 
 ters of religion. After this, the convic- 
 tion of their judgement will become to 
 them a rule of action, and direct them in 
 their refpedtive {rations and offices of life." 
 Sermon on the authority r >f the civil powers in 
 matters of religion, 1722. And he fpeaks 
 "very well to the fame purpofe, giving a 
 proper caution, in another difcourfe. 
 4< ^ Though the ufe of private judgement be 
 fleceflary, yet the teachings of a private 
 fpirit may be dangerous. And therefore, 
 as I would require no man to believe im- 
 plicitly, but advife every one to judge for 
 ffifttjeif, in proportion to the reach of his 
 abilities ; fo at the fame time it is fit he 
 be reminded to call in all proper help and 
 affiftance to direct his judgement." Sermon 
 to the rel-giciisfocieties, 1739. 
 
 2. ANO-
 
 .2. ANOTHER divine of note for contro- 
 vert ai divinity, and well efleemed by a late 
 metropolitan for his abilities in that way, . 
 exprefles himfelf with equal juftice and 
 propriety in favour of the rights of private 
 judgement. 
 
 " THE right of the church to determine 
 for her members, does not exclude the 
 rights of private judgement. The church 
 hath a right of determining, fo far only as 
 me determines agreeable to the word of 
 God 1 *. Thefe rights coincide, and are in 
 effect but one and the fame thing ; though 
 always with this difference, that the judge- 
 ment of fociety r * is a judgement of autho- 
 rity, while private judgement is no more 
 than a judgement of difcretion or opinion ' 4 . 
 This latter cannot be excluded by the de- 
 cifions of any authority upon earth : for 
 thoughts are free ; and if they are abfurd 
 or injurious, they muil: be accounted for at 
 laft to the fearcher of all hearts." But 
 then, as " fuch private judgement, he ju(l> . 
 ly obferves, will not be authoritative or 
 binding to others-, fo, he no lefs freely ac- 
 knowledges, the authority of the .church in 
 matters of religion, is and mini be circum- 
 fcribed within proper limits." For inftance : 
 " We all grant, fays he, that the legiflative 
 j power
 
 ( 30 ) 
 
 power of the church cannot extend to 
 matters of dotfrine : which power can reach 
 only to forms and circumstantials, and mat- 
 ters of difcipline x f ; but docJrines reft whol- 
 ly upon the power of God, and the autho- 
 rity of divine revelation." Remarks -on the 
 principles and fpirit of the Confeflional, by 
 the Rev. W. Jones, rettor of Pluckley in 
 Kent, 1770, p. 24, 25, 103. 
 
 [THIS occafional mention of church- au- 
 thority (which fome zealots have carried to 
 art enormous height, in oppofition to the 
 claims of private judgement) brings oppor- 
 tunely into my mind, the account given 
 by archbimop Synge of Dajiiel Herly, a poor 
 Irijb peafant ; which I fuppofe will gratify 
 the reader's curiofity, and furnim him with 
 many ufeful reflections on thefe two arti- 
 cles. 
 
 "Daniel, his grace tells us, was natu- 
 rally very inquifitive after knowledge of all 
 forts, as he had opportunity for it : but, 
 above all, he was inoft carefully attentive 
 to thofe rational arguments, which by men 
 of all religions are brought to prove the 
 certainty of a life to come, &c. ' Since 
 God,' faid he, in one of his conferences 
 with a Romifh prieft, who would have 
 difluaded him from turning proteftant, 
 5 ' has
 
 * has given me fome degree of reafon and 
 underftanding, I think myfelf obliged to 
 make the beft inquiry I can into the way of 
 falvation ; and if, for want of fuch inquiry, 
 I mould run the hazard of being mifled, I 
 cannot but think, that God would punifh 
 me for my negligence. I mall endeavour 
 to make the beft ufe I can of my bible - y and 
 as for thofe paffages in it, which are doubt- 
 ful and difficult, I mall not take upon me 
 to interpret them j nor will I offer to form 
 any opinion from fuch paffages as are ob- 
 fcure, except they are plainly cleared up to 
 my fatisfaclion." 
 
 BEING, at another time, preffed by the 
 prieft with the authority of the church (mean- 
 ing that of Rome,} " Sir, fays Daniel t I 
 gather my faith and religion altogether from 
 Sich paffages of fcripture as are very plain : 
 and thefe plain paffages enable me to un- 
 derftand many more, which otherwise, per- 
 haps, would be obfcure and doubtful. I 
 am anfwerable to God, and to none but him, 
 for my honefty and fincerity in this way of 
 proceeding. But I do not fee what authority 
 any church has to impofe Her interpretations 
 upon Me, when my cleareft underilanding 
 allures me that thefe fame interpretations 
 are contrary to the plain meaning of the 
 fcripture itfelf, and fome of them to com- 
 mon
 
 ( V > 
 
 mo'n fenfe and reafon. I defire you to prove, 
 if you can, that God has given fuch au-* 
 thority as you maintain, to any, and what' 
 church ; and to hew me who it is that is, 
 by God's appointment, to inform me of the 
 true meaning of the church's interpreta- 
 tions, in cafe that I do not at firft under- 
 Hand them. It is abfolutely impoffible 
 for me to believe any doctrine before I am 
 convinced of the truth of it, either by the 
 reafon of the thing itfelf, or by the divine" 
 authority of him that teaches it. Matters of 
 fatt I can and da believe upon the teftimony 
 of credible witneffes : but bare authority^ 
 excepting that of God himfelf, cannot pof- 
 fibly bring me to the belief of any religious 
 doff r in e.** 
 I y.-V^Cl ftVjfi f yiwi 
 
 SHALL I here tell you how the confe'rence 
 eftded ? Our author goes on to acquaint us* 
 that the prieft, not being able to give a ra- 
 tional anfwer to what Daniel had thus urged, 
 betook himfelf to another way, that is very 
 common among them -, and, with great af- 
 furance told him, that he would certainly 
 be damned if he became a prctejlant. But 
 fays Daniel, " Who art thou that judgejl ano- 
 tbersfervant? To his own majler heftandetb 
 or falleth: yea, he fiatl be hoiden up : for 
 God is able to make him ftand. Rom. xiv. 4.^ 
 Very well fpoken for certain. Here is good 
 
 plain
 
 ( 33 ) 
 
 plain fenfe and honefty on the one hand j 
 and only groundlefs menace, and, in effect, 
 giving up the caufe, for want of argument, 
 on the other. And who of all the Romim 
 priefts, with all their fubtlety, could have 
 invalidated the folid arguments upon which 
 Daniel maintained his converfion, and the 
 caufe of Proteftantifm ? Dr. Ealguy may 
 now reflect, if he pleafes, upon the "attempt 
 of this poor Daniel to exercife his feeble un- 
 derftanding, in judging for himfelf" in mat- 
 ters of religion ; and may alfo, if he mall 
 think proper, call this piece of conduct, 
 " the caprice and folly of a difordered ima- 
 gination." But will he, at the fame time, 
 have the aflurance to add, that Daniel was 
 " embarrafled by the fpecious and plauliblc 
 arguments" of the Romifti prieft ? 
 
 THIS little narrative may feem to be a 
 fort of digreffion, but co-incides exactly 
 with the main fubject I am upon : to the 
 purfuit of which I now proceed.] 
 
 3. " WE cannot, if we would, conform 
 our faith to the dictates of another, and be- 
 lieve juft as he believes, and becaufe he be- 
 lieves fo : nor can it ever poffibly be law- 
 ful, upon any account, to comply with, or 
 agree to any thing in religion that is con- 
 trary to our judgement, and the inward per- 
 D fuafion
 
 ( 34 ) 
 
 fuafion of our minds ; to profefs for truth, 
 what we believe to be a wrong faith, or falfe 
 doftrine; and to wormip God after any 
 other manner, than that which we conceive 
 to be mod agreeable to the divine will. In 
 thefe matters we can neither give, nor can 
 another ufurp, any authority over our con- 
 fciences ; nor can we fubmit them to any 
 other ruler, but God and our own reafon." 
 Dr. lbbot\ fermon before the Lord Mayor, 
 Sept. 29, 1720. 
 
 4. " THE true knowledge of religion na- 
 turally leads men to a rational belief of it j 
 which mould equally be the object of our 
 zealous concern. The great truths of the 
 gofpel are to be learnt from the word of 
 God. We ought not only to fearch and 
 ftudy the fcriptures ourfelves, but to ftir up 
 others to ftudy them, with an unwearied 
 zeal, a fteady attention, and a hearty love 
 of the truth : And after proving and exa- 
 mining all things, we ought to hold fad 
 that which we find to be good and true : 
 neither blindly fubmitting our judgement to 
 human authority, nor making our own opi- 
 nion the ftandard of that of other men. In 
 fine, we fhould earneftly contend for that 
 faith, and form of found doctrine, which 
 was once for all delivered to the jirft Chri- 
 ftians ; and endeavour to preferve it in its 
 
 ancient
 
 ( 35 ) 
 
 aricient purity and fimplicity ; by diftin- 
 guiihing the genuine doctrine of Chrift 
 and his apoflles, from the traditionary en- 
 la- rremen f s, with which, in every age, it 
 ha/; been more or lefs clogged and blend-* 
 
 cd. " Others have the fame right to 
 
 differ from Us, that we have to differ from 
 Them. If we treat others til for profef- 
 fing what is the refult of their diligent and 
 honeit inquiries into the will of God* we 
 fet up our own judgement as the ilandard 
 of revealed truth ; and would oblige others 
 to believe only fuch things as We deter- 
 mine and enjoin, without allowing them 
 the liberty to judge for tbemfehes. This is 
 a moft unrighteous encroachment upon the 
 common privilege of mankind : For, to in- 
 quire freely into the truth of every thing 
 that is propofed to us for our belief or our 
 practice, is the natural and unalienable right 
 of every man : it is the indifpen fable duty 
 of every Chriftian : it is the characterise of 
 a true Proteftant : it is the joy and triumph 
 of every true Briton. It is a right that we 
 can fcarce over-value : and which we can- 
 not give up, without renouncing the chief 
 ufe of our reafon -, which is the glory of our 
 nature ; and was given us to be the guide 
 of all our actions ; but more efpecially of 
 our moral and religious conduct. Without 
 D 2 this
 
 ( 36 ) 
 
 tins freedom of Inquiry, there can be no ra- 
 tional belief, no iincere practice of religion 
 and virtue : but inftead of a reafonable 
 faith, credulity muft prevail -, and hypo- 
 crify inftead of devotion : religion wt-ald 
 degenerate into fuperftition, and a Chriftian 
 zeal be turned into bitter rage, and cruel 
 bigotry. 
 
 " LET us therefore beware of difcourag- 
 ing that liberty of inquiry, and of private 
 judgement, which is the fundamental prin- 
 ciple of our reformation, and the only firm 
 fupport of all true religion. And though 
 we cannot always avoid differing in our 
 opinions, when we 1^.2^ judge for ourfehes, 
 let us however treat one another with juf- 
 tice, and candour, and a friendly refpecl. 
 This fair ufage is due to all perfons, what- 
 ever their perfuafions may be : and is far 
 more apt to gain upon their minds-, to re- 
 claim them from error, or to reform their 
 practice, than the more common methods, 
 &c ." Dr. Stevenfcris ferm. at the bimop of 
 Hereford's vilitation, 1728. 
 
 5. " PROVE ALL THINGS. All who 
 have the ufe of their reafon, are obliged by 
 this precept, to examine and judge for 
 themfelves, upon the beft information they 
 can get, and in the proper ufe of the helps 
 
 and
 
 ( 37 ) 
 
 and advantages that are afforded them, that 
 they may be fully perfuaded in their own 
 minds, and be able to give a reafon unto 
 others of the hope that is in them. 
 
 " THIS precept is founded in the very 
 nature and reafon of things : for, unlefs every 
 Chriftian be allowed to examine and judge 
 for himfelf of what he is to believe and 
 practife, there can be no fuch thing as true 
 faith, nor confequently any religion. Now 
 faith is a rational perfuafion of the truth of 
 things not feen ; which neceffarily implies 
 the exercife of our faculties, and the ufe of 
 our reafon - y nor is it poffible for us, any 
 other way, to arrive at a well-grounded 
 faith, or at a rational and virtuous practice. 
 And therefore, whatever principles of reli- 
 gion we embrace, if they are not the refult 
 of a free, honeft, and impartial inquiry, and 
 the matter of our deliberate choice, they 
 muft be looked upon as vain and ground- 
 lefs, and neither acceptable to God, nor 
 truly fatisfaclory to our own minds. 
 
 " THIS right of private judgement is 
 infeparably connected with the fuppofition 
 of our being rational; and our obligation to 
 the exercife of it, arifeth from the very 
 frame and conflitution of human nature. 
 
 D ? " CAN
 
 <? CAN it be imagined, that the all-wife 
 and beneficent author of our beings would 
 have endowed sll men with reafon, un- 
 derftanding, and liberty, if he had not in r 
 tended that all men mould equally exercife 
 them, and more efpecially fo in the exami- 
 nation and choice of their religious prin- 
 ciples ? Either therefore we muft ad-r 
 mit, that they are to judge for themfelves, 
 and to take up with fuch fentiments in re- 
 ligion as, upon due examination, (hall ap- 
 pear to them to be right, and receive the 
 approbation of their reafon and confcience : 
 or elfe we muft fuppofe, that thofe noble 
 powers and faculties, which do fo eminently 
 diftinguim them from inferior beings, and 
 on the right ufe whereof their fupreme per- 
 fedlion and happinefs depend, are, in great 
 meafure, infignificant and trifling, nay, al- 
 together impertinent and ufelefs, as to the 
 chief and only valuable end of their ex- 
 iftence." 
 
 HENCE it appears that " no man what- 
 foever, nor any body of men, can lawfully 
 claim any authority over the conferences and 
 judgements of other men, nor require an 
 implicit fubmiffion to their fentiments of 
 things, though in themfelv.es true and wor- 
 thy of acceptation : for in this refpect all 
 men are upon a level, and have an equal 
 
 right
 
 ( 39 ) 
 
 right to cxercife their faculties, and deter- 
 mine their judgements by the evidence that 
 appears to them. 
 
 " UPON the whole, we mud fee with 
 our own eyes, and perceive with our own 
 under/landings, and not take our religion 
 upon truft, and regulate our faith and prac- 
 tice, either by the traditions of our ancef- 
 tors, or by the mere dictates of our fpiri- 
 tual guides and inftructors. And though 
 in fome cafes there is a regard to be paid to 
 antiquity, and what has been held and 
 pradifed in the church for many fuccerfive 
 generations, may challenge a candid and de- 
 cent treatment ; yet our afTent and compli- 
 ance muft arife from the conviction of our 
 minds, and be built upon more rational 
 grounds, than either the venerable name of 
 antiquity, or the authority and examples of' 
 great and worthy men. 
 
 " THIS duty of exercifing our right of 
 private judgement, is ftrongly enforced by 
 the holy fcripture. Our blelTed Saviour re- 
 fers us tothefacred records for the credentials 
 of his miffion, and the truth of his doc- 
 trines. Search the fcriptures, faith he : And, 
 Be not ye called Rabbiy neither be ye called 
 Maflers -, for one is your mafter, even Chrift. 
 And St. Paul exhorteth Chriftians to exa- 
 D 4 mine
 
 ( 4 ) 
 
 mine the grounds of their religion, and to 
 
 embrace it only upon corividtion and choice. 
 
 I fpeak as unto wife men -, judge ye what I 
 fay. Prove all things ; hold f aft that which 
 
 is good. And St. "John-, Believe not rvery 
 fpirit, but try the fpirits, whether they be of 
 
 Cod. 
 
 " WE alfo find a very high commenda- 
 tion beftowed upon the conduct of the Be- 
 reansy who received not even the doctrines 
 of the infpired apoftles, till they had fir ft 
 fearched the fcriptures, to fee whether thofe 
 things were fo or not. And fo the church 
 of Rphefusy in the Revelation, is honoured 
 with the approbation of Chrift himfelf, for 
 having examined the pretences of thofe who 
 faid they were apoftles, but .were not, and 
 found them liars. 
 
 " UPON this principle the reformation 
 was at firft founded, and doth ftill fubfift : 
 If we give it up, we {hall fap the founda- 
 tion, and the fuperftructure will foon fall to 
 "the ground." 
 
 THE general inference and conclufion 
 is this. 
 
 " THIS right of private judgement which 
 bas been afferted, lays a foundation for mu- 
 tual
 
 tual charity and forbearance, notwithftand- 
 ing our differences of opinion ; provided 
 they neither prejudice the caufe of virtue, 
 nor entrench upon the peace of fociety. In 
 this imperfect ftate., it is not to be expect- 
 ed that all men mould think exactly alike 5 
 nor doth it appear to have been ever in- 
 tended by the wife author of our beings, 
 Since therefore there is no way of prevent- 
 ing all variety of fentiments in religion, 
 without deftroying the order of nature, and 
 quite altering the prefent frame and confti- 
 tution of things ; we mould be content to 
 enjoy our own fentiments, without denying 
 the fame privilege to others, who as Men 
 and Chriftians have an equal right to if." 
 Mr. Myonnef's Sermon before the Lord 
 Mayor at St. Paul's, 5 Nov. 1736. 
 
 AFTER fuch good authorities produced 
 in proof of the right of private judgement, 
 one might now venture to afk Dr. Balguy, 
 what he thinks of them, and whether he 
 fuppofes himfelf able to demolish them, by 
 arguments of greater force, of his own 
 framing ? To the foregoing I could fub- 
 join the authorities of Chillingworth, Locke, 
 and feverai other writers of eminent abili- 
 ties, whofe arguments in the behalf of li- 
 berty could never yet be anfwered, to the 
 fatisfa&ion of competent judges, by any 
 
 that
 
 ( 42 ) 
 
 that oppofed them. But I forbear for the 
 prefent, and would afk the doftor next> 
 whether he can have afTurance enough to 
 oppofe his opinion on this argument, to the 
 more liberal and united fentiments of his 
 fuperiors in the church, to whofe judge- 
 ment in fuch matters, according to his own 
 avowed principles, the greateft deference 
 is due. The following prelates, of great 
 name and merit, do each of them fpeak 
 home to the purpofe. 
 
 6. (< No one can have a faith of his own, 
 who makes not ufe of his own judgement , 
 in fixing in his mind what God calls upon 
 him to believe, as neceffary to a Chriftian. 
 Without this,- he will be fo far from con- 
 tending for the faith once delivered to the 
 faints, that he cannot know fo much as 
 what that faith is, nor have any faith at all 
 to contend for In order to find out the 
 faith once delivered, we muft all endea- 
 vour, to the utmoft of our power, to find 
 out the true fenfe of thofe palfages in which 
 any thing is declared neceffary to be believed 
 in order to our falvation ; and to this pur- 
 pofe, muft make ufe of our own underftand- 
 ings, and form the beft judgement we our- 
 felves can." Again : "As it isabfurd to fup- 
 pofe, that any man can be faved by the 
 faith of another 5 or by any belief, but 
 
 what
 
 ( 43 ) 
 
 what is truly his own : fo there is no poffi- 
 ble method of having a faith of his own, 
 properly fo called, without building it en- 
 tirely upon what appears right to his own 
 judgement, fuch as it is, after his beft en- 
 deavours for information," Bp, Hoadlys 
 difc. on Jude 3. 
 
 7. " As we enjoy the bleffing of liberty 
 in that perfection, which has been unknown 
 to former ages, and is fo ftill to moft other 
 nations; let us be diligent in ufing it to 
 the good purpofes for which it is fo libe- 
 rally indulged us -, and render ours as much 
 fuperior to thofe nations that are yet de- 
 prived of it, as moft other countries are 
 obferved to have been in the like circum- 
 ftances. Let us concur with this aufpicious 
 courfe of Providence, and each contribute 
 our endeavours towards carrying on this 
 progrefs (of religion,) by every ferious, fair, 
 and free inquiry ; free, not only from all 
 outward violence and clamour, but alfo 
 from all inward bitternefs, wrath, and ha- 
 tred : learning to bear with one another's 
 miftakes, and labouring as well to reform 
 the errors of our brethren in love, as to 
 promote and confirm their knowledge of 
 the truth -, not for that, in either cafe, we 
 have dominion over their faith ; but as being 
 ^elfers of their joy* And thus (hall religion 
 
 be
 
 ( 44 ) 
 
 be at length fufFered to partake the benefit 
 of thofe improvements) which every thing 
 belide enjoys." Bp. Law's confiderations 
 on the theory of religion (ed. 1765) p. 
 260, &c. 
 
 8. " WE ought to promote and to en- 
 courage the advancement of religious know- 
 ledge, and the only means by which it can 
 be .advanced, freedom of inquiry. Chrifti- 
 anity has always flourimed or decayed toge- 
 ther with learning and liberty : it will ever 
 ftand or fall with them. It is therefore of 
 the utmoft importance to the caufe of true 
 religion, that it be fubmitted to an open 
 and impartial examination -, that every dif- 
 quifition concerning it be allowed its free 
 courfe j that even the malice of its enemies 
 fhould have its full fcope, and try it's ut- 
 moft ftrength of argument againir, it. 
 What has been the confequence of all that 
 licentious contradiction, with which the 
 gofpel has been received in thefe our times, 
 and in this nation ? Has it not given birth 
 to fuch irrefragable apologies and convinc- 
 ing illuftrations of our moft holy religion, 
 as no other age or nation ever produced ? 
 Let no one lightly entertain fufpicions of 
 any ferious propofal for the advancement 
 of religious knowledge; nor out of un- 
 reafonable prejudice endeavour to obilrudt 
 
 any
 
 ( 45 ) 
 
 any inquiry that profefles to aim at the 
 farther illuftration of the great fcheme of 
 the gofpel in general, or the removal of 
 error in any part, in faith, in doctrine, in 
 practice, or in wormip. An opinion is 
 not therefore falfe becaufe it contradicts re- 
 ceived notions : but whether true or falfe, 
 let it be fubmitted to a fair examination ; 
 truth muft in the end be a gainer by it, and 
 appear with the greater evidence. Where 
 freedom of inquiry is maintained and exer- 
 cifed under the direction of the fmcere word 
 tf God, fal(hood may perhaps triumph for 
 a day, but to-morrow truth will certainly 
 prevail, and every fucceeding day will con- 
 firm her fuperiority. By the bleffing of 
 God upon the free exercife of reafon and 
 private judgement, the labours of the learn- 
 ed have been greatly fuccefsful in promot- 
 ing religious knowledge." Dr. Lowtb's 
 vilitation-fermon at Durham, 1758. And 
 this right reverend and worthy perfonage 
 fpeaks to the fame purpofe (in favour of the 
 liberty of private judgement) in the affize- 
 fermon which he preached there. " Our 
 religious eftablifhment, faith his lordmip, is 
 founded on the right of private judgement ; 
 and freely allows to others, that liberty 
 which it hath vindicated to itfelf." 
 
 9. Another learned prelate, who fludied 
 
 this
 
 ( 46 ) 
 
 this fubjedt with great attention, and wa$ 
 fufficiently cautious not to allow too much 
 fcope to religious liberty, and the exercife 
 of private judgement, freely and readily 
 makes the following conceffions in their fa- 
 vour, which have done him honour, and 
 rendered his tracts more, valuable, *utz. 
 " Every man muft have a right to judge 
 finally for himfelf in all matters of religi- 
 on." " All Chriflians mould duly exer- 
 cife, and be finally determined by, their 
 own judgement, refpectively, as to all mat- 
 ters of faith and practice in religion." 
 " From the exprefs and repeated declara- 
 tions of the Scriptures of the New Tefta- 
 ment, it is evident, that God intended to 
 give to every one a right to judge, at all 
 times ultimately for himfelf, in all matters 
 of religion." Bp. Et/is's tracts on liberty, 
 1767. p. 17, 19, 35. 
 
 ALL thefe weighty authorities in fupport 
 of the right of private judgement, may 
 now feem abundantly furficient to bear 
 down the objections of Dr. B. who hath 
 endeavoured to leffen our efteem for this 
 valuable privilege, in order thereby to give 
 the greater folidity to his own fcheme. 
 
 THERE is however one mafterly (tho* 
 anonymous) author remaining, who hath 
 
 lately
 
 ( 47 > 
 
 lately written with great fpirit and clear- 
 nefs as well as flrength of argument, on this 
 fubjed:, and feems to have given the con- 
 cluding ftroke to all that can well be faid 
 upon it. I cannot therefore difmifs this 
 collection of authorities, to my fatisfaclion, 
 without fubjoining to them the following 
 remarks of this able and engaging writer. 
 
 10. " THE religion of Jefus utterly dif- 
 claims all dominion over the faith and con- 
 fcience of men. We are exprefsly forbidden 
 by our Lord himfelf, to acknowledge any au- 
 thority in points of faith and religion be- 
 fides his : and are exprefsly told that in 
 things of this nature we are all brethren, 
 having an equal power and authority over 
 each other, i. e. in truth, none at all : One 
 is our majter, even Chrift. 
 
 " IN our inquiring after truth, we mould 
 carefully lay afide all prejudice and prepof- 
 fefllon, in favour of any theological notions 
 or opinions that we may have haftily taken 
 up, through the dint of cuflom and edu- 
 cation, or through an implicit and blind 
 fubmiffion to the canons and injunctions of 
 men. 
 
 '* IT is an idle and imaginary thing to 
 
 fuppofe that infallibility (hould be lodged in 
 
 4 one
 
 ( 43 ) 
 
 one man, or be the peculiar diftihguifhing 
 privilege of any one church. I muft after 
 all judge for my/elf; fmce no man in mat- 
 ters of religion and confcience has any more 
 right to judge and determine for me in this 
 world, than he has to lit in judgement upon 
 me hereafter. > If I am anfwerable for 
 the ufe and exercife of my understanding, 
 why fhould I refign it to another ? Or how, 
 or with what face, can any fober and rea- 
 
 fonable perlbn infill upon it ? My right 
 
 of thinking and judging for myfelf, will 
 difturb no man's peace, whilft I allow him 
 as freely to exercife the fame right. 
 
 " Many have weakly contended for the 
 neceffity of a perfect uniformity and agree- 
 ment in articles of faith, and urged their 
 own creeds and canons as the only Standards 
 of truth and orthodoxy, when it is too 
 plain and evident to be denied that fuch an 
 exact and perfect uniformity is not to be 
 expected, nor is it any where to be found, 
 not even in the church of Rime herfelf, not- 
 withftanding all her loud boafts of infalli- 
 bility. If we are Proteftants upon prin- 
 ciple, why fhould we take any dodrines 
 for granted, upon the bare aflertion, the. 
 credit or authority of others, or becaufe we 
 have received them from our anceftors ? Or 
 what good reafon can be affigned why we 
 
 fliould
 
 ( 49 ) 
 
 fliould not reject the miftakss of our fore- 
 fathers, as they rejected thofe of the church 
 of Rome ? -The caufe in which we are 
 all profefledly embarked as proteftants, 
 feems to reft entirely upon the exercife of 
 private judgement, and the right which 
 every man has to the free ufe of the holy 
 fcriptures ; and I am perfuaded, that a ge- 
 neral and ftrict adherence to this truly pro- 
 teftant principle, had we room to hope for 
 it, would tend more than any thing elfe, to 
 fap the foundations, and {hake the whole 
 
 fyftem of popery.* And how indeed can 
 
 we expect that farther reformation, which 
 is by many fo much defired and wimed for, 
 unlefs, as proteftants, we uniformly purfue, 
 and fteadily act upon the fame principle ? 
 Upon this principle our feparation from the 
 church of Rome is fully juftified, and [upon 
 this] we might hope to fee Chriftian liberty 
 and truth, and real religion, gain yet more 
 ground. Effay on the right of private judge- 
 ment, prefixed to a Work entitled. The True 
 Doctrine of the New Teftament concerning 
 Jefus Chrift confidered, p. 14, 9, 47, 25, 
 
 3> 33> 34- 
 Tn E ingenious author of this eflay 
 pleads the caufe of this invaluable right fo 
 well, and argues in its favour upon fuch 
 clear and folid principles, that I believe every 
 candid and benevolent reader, and friend to 
 E liberty,
 
 ( 5= ) 
 
 liberty, will be well pleafed if I prefent him 
 with a farther view of the writer's thoughts 
 on this head. 
 
 " No man can plead an exclufive privi- 
 lege, or have any better plea than another, 
 for infifting upon a right to judge and de- 
 termine for another - y but every one has an 
 indifputable right to judge for himfelf: 
 every honeft and confcientious man will do 
 it ; every true proteflant will look upon the 
 fcripture as his fafeft and fureft guide in do- 
 ing it ; and every fincere lover of truth, 
 every meek and humble ChrifKan, may hope 
 for, and reckon upon fuch affiftance of the 
 Spirit of God, as will enable him by this 
 rule to judge and determine for himfelf, in 
 all controversies of religion, as far as is 
 needful, or necefTary, in order to his ac- 
 ceptance with God, and his final happi- 
 riefs. One private Chriftian hath certainly 
 as good authority and right to fearch the 
 fcriptures, a.nd judge of truth and falihood, 
 as another. If he has a capacity for it, as 
 is here fuppofed, he certainly has a right 
 to do it, a right that no man can juftly de- 
 prive him of. And, for any church to deny 
 or refufe him this juft and rightful claim, 
 is what directly tends to deftroy all religion 
 and virtue. For what is religion or faith 
 without underitanding ? Or what is virtue 
 4 or
 
 of morality without feafon, liberty, and 
 freedom of choice ? ^- 
 
 " FOR any one to fet up himfelf as an 
 author (fed interpreter of fcripture, fo as to 
 pafs his own interpretations for laws, and 
 demand from others an implicit faith and 
 blind fubmiffion, is going greater lengths 
 than what our Saviour hirnfelf, or his apoftles 
 after him, ever did, or gave any the lead 
 countenance for doing. -If the fcriptures, 
 which were indited by an infallible fpirit, 
 are a more fure rule than any interpretations 
 of fallible men, as they certainly are, why 
 muft Ifubforibe to the words which mans 
 wifdom teachetb, and not acquiefce in the 
 words which the holy gofpel teacheth ? Or 
 why mould any force be put upon the un- 
 derftanding, any violence offered to the con- 
 fcience of Men, who- cannot believe as they 
 pleafe, and who dare not lie in profefling to 
 believe what they do not ? Sure I am, that 
 no other methods but thofe of argument, 
 reafon, and evidence, can poffibly be of any 
 effect in the difputable and lefs neceffary 
 points of religion. 
 
 " LET thofe whom it more immediately 
 
 concerns ferioufly reflect, whether they can 
 
 fairly fupport and vindicate any fuch mea- 
 
 fures, as can only tend to blind and fhackle 
 
 E 2 the
 
 ( 52 ) 
 
 the human underftanding, and put a flop 
 to that freedom of fentiment and inquiry, 
 which is the natural right of every man, in 
 a peculiar fenfe the birth- right and glory of 
 every true proteftant, who, if he rightly 
 underftands himlelf, and his own principles, 
 will never be hurried away with the au- 
 thority of great names, whether ancient or 
 modern, nor biaffed by education, cuftom, 
 or intereft, as is too much the manner and 
 way of the world." p. 24, 25, 26, 18, 19. 
 
 I cannot better clofe up thefe notes, alTert- 
 ing the right of private judgement, than by 
 recommending the fine observations follow- 
 ing, whereby the author would engage 
 Chriftians to mutual forbearance, and unity 
 of fpirit, in the midft of their different fen- 
 timents about religion, or any external 
 modes and circumftances annexed to it. 
 To forbear one another in love, is an apofto- 
 lical injunction ; and the conftant exercife 
 of it, amongft all denominations, would 
 tend very much to the peace and happinefs 
 of the Chriftian world. 
 
 " SOME differences in principle, opinion, 
 and fentiment, will always fubfift in all 
 communities. Summaries of faith are no 
 fure guard againft them. Nor is it at all to 
 be wondered at, that men fhould /orm a 
 
 different
 
 ( 53 ) 
 
 different opinion and judgement, as in other 
 things, fo in their interpretation and fenfe 
 of the facred writings. Nay, the infpired 
 writers themfelves do every where take it 
 for granted, that Chriftians will differ as to 
 their judgement in many things. They 
 may think differently, and yet walk by the 
 fame rule : or they may, notwithftanding 
 fome difference in opinion or perfuafion, be 
 at unity with one another, having the fame 
 /ove, being of one accord, of one mind. Their 
 religion will teach them humanity, for- 
 bearance, and good-nature one towards ano- 
 ther. True piety and charity will always 
 perfectly harmonize and unite. And the 
 great principles of ChrifKanity, rightly un- 
 derftood, will ftrengthen and perfect that 
 union which ought to fubfift in every re- 
 ligious and civil fociety. We are therefore 
 exhorted as Chriftians, to keep, not an 
 unity of opinion in the bond of ignorance, nor 
 an unity of profeffion in the bond of bypo- 
 crify y but an unity of Jpirit in the bond of 
 peace. And herein it is [herein alone] that 
 true Chrijlian unity does confift : not fo much 
 in uniformity of opinion, as in unanimity 
 of affection, in love and peace, in mutual 
 charity and good-will, and in all kind and 
 friendly offices, as it becometh brethren in 
 Chrift Jefus ; who all hold the fame head, 
 and acknowledge one and the fame Lord, 
 E 3 and
 
 ( 54 ) 
 
 and who are (as to every thing material or 
 neceffary,) of the fame mind and judgement 
 [and of the fame univerfal church of Chrift,] 
 however denominated or diftinguifhed in 
 other refpedlsV p. 15, 16. 
 
 AGAIN, " A diverfity of opinions there is, 
 and always will be, among Chrift ians, even 
 proteftants of every denomination, and thofe 
 of the very fame religious fociety. So long as 
 men are of one mind in the greateft articles 
 (fuch as the belief of a God, his providence, 
 a future ftate, ajudgement to come, the di- 
 vine authority of the fcriptures, the necef- 
 fity of ^ godly life, and its acceptablenefs 
 with God to falvation, through Jefus Chrift,) 
 there is no need of being of one mind, as to 
 other matters. Nay, fo long as good men 
 agree to differ, and carry on their inquiries 
 and debates with a Chriftian temper and 
 fpirit, this is fo far from being injurious to 
 the peace of the community, that the church 
 and the world may be greatly edified and 
 improved by it ; light and knowledge will 
 increafe, and truth be the more likely to 
 fpread and prevail." ibid. p. 30, 31. 
 
 WHAT the eflayift notes above concern- 
 ing uniformity of opinion, and the little 
 avail of it in comparifon of the exercife of 
 the Chriftian temper, is truly amiable, and 
 
 may
 
 ( 55 ) 
 
 may well be applied to all other inftances 
 of ecclefiaftical uniformity. I have the plea- 
 fure to obferve, that the learned Dr. Moore 
 expreiTes the fame fentiments, with regard 
 to thefe fuppofed marks of orthodoxy and 
 conformity. " A mutual agreement of 
 bearing with one another's diSents in the 
 non-fundamentals of religion, is really a 
 greater ornament of Chriftianity, than the 
 rnoft exaft uniformity imaginable ; it being 
 an eminent act or exercife of Chriftian 
 charity* (the flower of all Chriftian graces,) 
 and the heft way, I think, at the long run, 
 to make the church as uniform, as can juftly 
 be defired." Preface to m. ofgodlin. p. 17. 
 
 E 4
 
 i 5* ) 
 
 N IV. 
 
 Some fpecimens of the learning and 
 other qualifications of our principal 
 reformers^ for drawing up articles 
 of theology^ to be the Jtandard of 
 the doElrines of the church of Eng- 
 land. 
 
 OU R reformers, to their juft praife be 
 it Ipoken, were excellent men, and 
 their names ought for ever to be had in ho- 
 nourable remembrance by all Britijh pro- 
 teftants. To them, under God, we owe one 
 of the greatefl of bleffings, the recovering 
 of our Chriftian liberty from the vaffalage of 
 popery, and arbitrary fvvay over our reafon 
 and our conferences, and alfo, in many cafes, 
 over our lives and fortunes. Our good, our 
 great and glorious deliverers, pafled through 
 innumerable, and almoft infuperable diffi- 
 culties, in order to regain to us thefe in- 
 valuable benefits, and at laft, on that ac r 
 count, gave up their lives, and all that was 
 dear to them in this world, as a facrifice in, 
 
 the
 
 ( 57 ) 
 
 the caufe of truth ; expiring In the greateft 
 tortures that their inhuman adverfaries 
 could invent, to put a flop to their farther 
 progrefs in reforming. 
 
 IT is evident from hiftory, that they 
 would have gone much farther than they 
 did in the reformation they intended, if 
 the times had been more favourable. But 
 thanks be to almighty God, that they were 
 permitted and enabled to do fo much as 
 they have done for us. They laid the foun- 
 dation, leaving the fuperftrudture to be 
 carried en and compleated by their fuc- 
 ceflbrs. 
 
 ONE other, and no fmall difadvantage 
 which they unhappily laboured under, and 
 which from their time to this, has been 
 matter of juft regret to true friends to divine 
 revelation, was their defect of knowledge 
 in facred matters, above all, in the true fenfe 
 of Scripture. Critical learning therein was 
 at that time at a low ebb : nor could it well 
 be otherwife, conlidering the abyfs of ig- 
 norance and fuperftition in which they had 
 been long immerfed, and out of which they 
 were then gradually emerging. I have nu- 
 merous inftances in my view, to prove the 
 truth of this aflertion ; but for the pre- 
 fent, I pafs them over, contenting myfelf, 
 
 as
 
 ( 58 ) 
 
 as I hope I /hall my readers, with a few 
 fpecimens. 
 
 In the firft edition of our Engli/'h liturgy, 
 1 548, they retained the old exorcijlng form 
 in the office of baptizing infants. Ridicu- 
 lous enough for certain, as it may now ap- 
 pear to Us, but it did not, it feems, appear 
 fo to Them, in thofe lefs enlightened days. 
 Here it follows. 
 
 1 * tfben let the prieft, looking upon the chll- 
 dren,fay> 1 command thee, unclean fpirit I6 , 
 in the name of the Father, of the Son, and 
 of the Holy Ghoft, that thou come out 
 and depart from thefe infants, whom our 
 Lord Jeius Chrift hath vouchfafed to call 
 to his holy baptifm, to be made members 
 of his body, and of his holy congregation. 
 Therefore, thou curfed fpirit, remember 
 thy fentence, remember thy judgement, re- 
 member the day to be at hand, wherein 
 thou malt burn ia fire everlafting, prepared 
 for thee and thy angels. And prefume not 
 hereafter to exercife thy tyranny towards 
 thefe infants *, whom Chrift hath bought 
 
 with 
 
 * As to the origin of this cuftom of exorcifing, it feem 
 to have been applied at firft to adults only, not to infants. 
 " In the ancient ages of the church, fays Mr. Wbeatly t 
 a cuftom obtained to call the devil out of the perfon bap- 
 tized,
 
 ( 59 ) 
 
 with his precious blood, and by his holy 
 baptifm calleth to be of his flock." 
 
 SOME other very exceptionable paffages 
 may be feen here and there in our old com- 
 mon-prayer books, particularly the firft, 
 which neverthelefs fome modern proteftants 
 (Dr. Hickes, if I remember right, for one) 
 have not fcrupled to extol as the beft and 
 moft primitive form of public fervice we 
 ever had in our language. 
 
 tized, who was fuppofed to have taken poffeflion of the 
 catechumen in his unregenerate flate." How then came 
 this folemn farce to be afted in the cafe of young infants? 
 And is the latter part of the jzd canon (which is ftill in 
 force) now put ia practice ? The fame author takes no- 
 tice of another aofurdity, in which our reformers were un- 
 happily involved at that time ; having a notion, a ftrange 
 one it was, that in fome cafes baptifm muft at all events be 
 performed, though in private, though in the greateft 
 hurry, and many times by any layman or woman piefent, 
 rather than that the infant fhould die unbaptized, or, in the 
 phrafe of an unbeliever, be left in the paws of the roaring 
 lion. This notion and practice, Mr. Wheatly tells us, was 
 founded upon an error which our reformers had imbibed ia 
 the Romifh church, concerning the impoffibility of falva- 
 tion without the facrament of baptifm : which therefore, 
 being in their opinions fo abfolutely neceflary, they chofe 
 fhould be adminillered by any body that was prefent, in 
 cafes of extremity, rather than any mould die without it. 
 But afterwards they came to have clearer notions of the fa- 
 craments, and perceived how abfurd it was to confine the 
 mercies of God to outward means. And yet even ftill we 
 find the rubric fpeaking of great caufe and necejpty, of need 
 Compelling, &C. 
 
 IP
 
 IF we would next form our judgement of 
 the abilities of our reformers to frame for 
 vs a fyftem of doctrines which mould re- 
 main a perpetual ftandard of belief and 
 profeffion in the Englijh church, and by 
 which all our clergy, in all future ages, 
 fhould be fummarily concluded, we mall, 
 I fuppofe, fee juft reafon to wifh, that they 
 had been more equal than they appear to 
 be, to fo weighty an undertaking. Thofe 
 who are well acquainted with their writ- 
 ings, will fee, in a variety of inftances, 
 evident marks of their infufficiency for fuch 
 a tafk, and be fully convinced of the truth 
 of that obfervation of a learned and worthy 
 doctor of our church, that thfey were bu 
 bad interpreters of thefcriptures* 
 
 ARCHBISHOP Cranmer y it is well known, 
 had the principal hand as a divine, in con- 
 ducting the great work of our reformation. 
 In the reign of King Edward VI. (1548) 
 he publimed a catechifm, or fhort injlruttion 
 into Chriftian religion, prefixing to it a de- 
 dication to his Majefty. The following 
 extracts from that treatife, will afford mat- 
 ter of fpeculation to the curious, and at 
 the fame time of conviction to the judici- 
 ous, that one of the moft learned and beft 
 men in England was defective in a branch 
 
 of
 
 ( 61 ) 
 
 of literature that moft concerned him, and 
 was far fhort of thofe attainments in bibli- 
 cal knowledge, and the genuine fenfe of 
 Scripture, of which the prefent age is fb 
 happily poffefTed Judge from what you 
 read under the following heads. 
 
 I. Original Sin. 
 
 " IN the ninth and tenth commandments 
 you (hall learn, that evil lufts and appe- 
 tites which come unto us from our firft 
 father Adam be fins, and that no man or 
 woman, no not infants in their mother's 
 womb, do live without fuch lufts and ap- 
 petites. Thefe appetites and defires we 
 may perceive to be even in infants which 
 lie in their cradle. For when fuch young 
 babes do not lie foftly, or be grieved with 
 thirft, hunger or cold, they cry unpatient- 
 ly. Likewife when we fhew them any 
 pleafant thing to their eyes, and fuddenly 
 again take it from them, we fee them weep. 
 And thefe be plain and evident tokens, that 
 infants newly born be given to their own 
 wills and appetites, and are finners, for as 
 much as they tranfgrefs this commandment, 
 ^Thouftalt not *//frv. Let not the fayings 
 of certain unlearned perfons move you, 
 which affirm that infants and fuch as be 
 under the years of difcretion, are pure, in- 
 nocent
 
 ( 62 ) 
 
 nocent and clean without fin. For this 
 opinion is not true, nor agreeable to holy 
 Scripture : and they that fay fo, deceive both 
 themfelves and other. For infants are bap- 
 tized for this purpofe, that they by the 
 fame may enjoy remiffion of their fins. 
 . And in cafe they needed not forgivenefs of, 
 their offences, then they had no need to be 
 chriftened. But there be few that under- 
 flandeth this docftrine. For man's reafon 
 cannot attain to it, neither can it compre- 
 hend how infants mould be finners by the 
 reafon of lufts and deiires, called concu- 
 pifcence, in the which they be conceived and 
 born -, but they that lean to their natural 
 wit, judgeth young babes to be innocent 
 and void of fin, becaufe they commit no 
 outward offence, or adual fin. But we in 
 this cafe muft not judge after our reafon, 
 but according to the word of God, which 
 evidently declareth unto us, that concu- 
 pifcence is fin. And to know this thing, 
 is a point of high wifdom, to the which 
 every man doth not attain. For the apoftle 
 Paul doth confeft, that he had not known 
 this fin, if the law had not given him 
 warning of it *. For he faith, I had not 
 . 
 
 * Can we fuppofe that the worthy author underftood St.. 
 Paul here in his true fenfe ? Or are we obliged to adopt 
 an<l adhere.to the author's interpretation ? 
 
 known
 
 ( 63 ) 
 
 known concupifcence, if the law had not 
 faid, Thou fhalt not defire or luft. Where- 
 fore lock up this lefTon in the coffer of 
 your memories, by the which you mall 
 learn truly to fear God." 
 
 " OUR firft parents Adam and Eve, [be- 
 ing] poifoned with the venom of the fer~ 
 pent were replenished with concupifcence, 
 and evil defires, lufts and appetites. And 
 thefe be the roots of original fin, out of the 
 which all other fins do fpring and grow. 
 So Adam and Eve had a very great fall, 
 that fell from God's benediction, favour 
 and love, into God's curfe, anger and dif- 
 pleafure -, that fell from original juftice in- 
 to original fin, by the which fall, all the 
 ftrength and powers both of their bodies 
 and fouls were fore decayed and corrupted. 
 And as our firft parents Adam and Eve 
 were infected and corrupted, even fo be we, 
 that be their children. For as we fee by 
 daily experience, that commonly gouty pa- 
 rents begetteth gouty children j and if the 
 father and the mother be infected with the 
 leprie, we fee commonly that the children 
 born between them have the felf-fame dif- 
 eafe : So like wife, as our firft parents Adam 
 and Eve did not put their truft in God, no 
 more do they, that be carnally born of 
 them. And as they loved not God, fo 
 
 their
 
 their children love him not : And as they 
 followed their own concupifcence, lufts 
 arid appetites, and not the will of God^ 
 even fo do all their nTue. So that all 
 their pofterity upon earth be tinners, even 
 in their mothers wombs. And for this 
 caufe the Scripture doth fay, that all we 
 are conceived and born in fin. (Pfal. 51.) 
 And St. Paul faith (Epb. 2.) that by na-* 
 ture we be the children of God's wrath* 
 So that we all mould everlaftingly .be 
 damned, if Chrift by his death had not 
 
 redeemed us." 
 
 * 
 
 " THE well and head out of the which 
 all the evils in this miferable world do 
 fpring, is original fin ; in the which we 
 were conceived and born in our mothers 
 wombs, whereby man's reafon is fo blinded, 
 that of himfelf he cannot know God, nor 
 his word. And man's will alfo by this fin 
 is fo poifoned, that he doth not obey the 
 will of God, nor keep his command- 
 ments ; nay, we feel in ourfelves, that 
 even from our tender age, and in our cra- 
 dles alfo, we be clean contrary-minded to 
 the will of God;* 
 
 [!N fhort, men in thofe times had fuch 
 dreadful notions of original Jin, that, as 
 Bifhop Latimer tells us, fome thought it to 
 
 ' be
 
 ( 65 ') 
 
 be theyftz againjl the Holy Gbojl. And accord- 
 ingly we may think it well for us in thefe 
 times (and a happy efcape it was) that the 
 compilers of the articles did not begin their 
 ninth in fome fuch words as thefe : Origi- 
 nal, or birth-fin, (which is the fin againft 
 the Holy Gh&)Jlandeth not, &c,] 
 
 II. Baptifm. 
 
 " THESE be the words of our Lord 
 Jefus Chrift, fpoken to his difciples : Go 
 into the whole world, and teache all nations 9 
 and baptize them, in the name of the Fa- 
 ther, and the Sonne, and the Holi Goft. By 
 thefe words our Lord Jefus Chrift did in 
 ftitute baptifm, whereby we be -born again 
 to the kingdom- of God." " By baptifm 
 we be born again to a new and heavenly 
 life, and be received into- God's church 
 and congregation, which is the foundation 
 and pillar of the truth. 'The caufe of this 
 our fecond birth, is the fmfulnefs and fil- 
 thinefs of our firft birth. For by our firft 
 nativity (when we were born of our fathers 
 and mothers) all we were born in fin ; and 
 when we ifTued out of our mothers womb, 
 we were laden with fin and God's anger. 
 For as Adam did fin, and by fin was fo 
 corrupted both in his body and foul, that 
 by his own power or ftrength he was not 
 F able
 
 ( 66 ) 
 
 able to do any good thing, even fo all the 
 children and offspring of Adam be born 
 finners, fo that they cannot be juftified by 
 themfelves, or by their own ftrength, but 
 are inclined and bent to fin at all times ; 
 (Eph. 2.) But when we be born again by 
 baptifm, then our fins be forgiven us, and 
 the Holy Ghoft is given us, which doth 
 make us alfo holy. By baptifm we be 
 made the children of God, and receive the 
 Holy Ghoft, which doth help us to with- 
 {land all e\ ? il, and to do that is good. " 
 
 " BAPTISM is not water alone, and no- 
 thing elfe befides, but it is the water of 
 Cod, and hath his (its) ftrength by the 
 word of God, and is a feal of God's pro- 
 mife. Wherefore it doth work in us all 
 thofe things, whereunto God hath ordained 
 it. For our Lord Jefus Chrift faith, Go and 
 baptize all nations, &c. This God com- 
 manded his difciples to do. Wherefore by 
 the virtue of this commandment, which 
 came from Heaven, even from the bofom 
 of God, baptifm doth work in us, as the 
 work of God. For when we be baptized 
 in the name of God, that is as much as to 
 fay, as God himfelf mould baptize us. 
 Wherefore we ought not to have an eye 
 only to the water, but to God rather, 
 which did ordain the baptifm of water, 
 
 and
 
 ( 6? ) 
 
 and commanded it to be done in his name. 
 For he is Almighty, and able to work in 
 us by baptifrn, forgivenefs of our fins, and 
 all thofe wonderful effects and operations, 
 for the which he hath ordained the fame. 
 
 "THEREFORE confider the great treafures 
 and benefits, whereof God maketh us par- 
 takers, when we are baptifed, which be 
 thefe. 
 
 is, that in baptifm, our fins 
 be forgiven us ; as St. Peter witnefleth, 
 faying ; Let every one of you be baptized 
 for the forgivenefs of his fins. T\\zfecond 
 is, that the Holy Ghoft is given us, the 
 which doth fpread abroad the love of God 
 in our heart, whereby we may keep God's 
 commandments* according to the faying of 
 St. Peter ( Aftuum 2.) Let every one of 
 you be baptifed in the name of Chrift, and 
 then you mall receive the gift of the Holy 
 Ghoft. The third is, that by baptifm the 
 whole righteoufneis of Chrift is given unto 
 us, that we may claim the fame as our 
 own. For fo St. Paul teacheth, faying, As 
 many of ye as are baptized in Chrift, have 
 put upon you Chrift. [A Chriftian man 
 hath the certain word of God, whereupon 
 he may ground his confcience that he is 
 made a Chriftian man, and is one of Chrift's 
 F 2
 
 ( 68 ) 
 
 rnembers, which he is afiured of by bap* 
 tifm. For he that is baptized, may affured- 
 ly fay thus : " I am not now in this waver- 
 < : ing opinion, that I only fuppofe myfelf 
 *' to be a Chriftian man, but I am in a 
 " fure belief, that I am made a Chriftian 
 " man. For I know for a furety that I am 
 " baptized , and I am fure alfo, that hap- 
 *' tifm was ordained of God, and that he 
 " which baptized me, did it by God's 
 " commiffion and commandment. And 
 " the Holy Ghoft doth witnefs, that he 
 " which is baptized, hath put upon him 
 " Chrift. Wherefore the Holy Ghoft in 
 " my baptifin amireth me, that I am a 
 " Chriftian man." And this is a true and 
 fincere faith, which is able to ftand againft 
 the gates of hell, for as much as it hath 
 for it the evidence of God's word, and 
 leaneth not to any man's faying or opinion.] 
 Powtbly, by baptifm we die with Chrift, 
 and are buried (as it were) in his blood and 
 death, that we mould fuffer afflictions and 
 death as Chrift himfelf hath lufFered. And 
 as that man which is baptized, doth promife 
 to Ged that he will die with Chrift, that 
 he may be dead to fin, and to the old 
 Adam ; fo on the other part, God doth 
 promife again to him, that he mall be par- 
 taker of Chrift's death and paffion. [ God 
 doth forgive us our fins by faith, but by 
 
 afflic-
 
 ( 69 ) 
 
 afflictions and death he doth take them 
 clean away, as St. Peter witnefleth, fay- 
 ing > He that fuffereth, or is afflicted in 
 the fiefh, doth ceafe from fin. And St. 
 Paul fayeth, He that is dead is juftified, or 
 delivered from fin. Thefc be the promifes 
 which we make when we are baptized.] 
 
 *' BY this which I have fpokea, I truft 
 you underftand, wherefore baptifm is call- 
 ed the bath of regeneration, and how in 
 baptifai we be born again, and be made 
 new creatures. -rr-Before we were baptized, 
 it is .evident that we were fmners ; and he 
 that is a finner, x:an have no peace nor 
 quietnefs of confcience before he come to 
 Chrift - y fo much he feareth God's wrath 
 and everlafting damnation. But after that 
 our fins, in baptiim be forgiven us, and 
 we believe the promife of God, and fo by 
 our faith be juftified, then our coniciences 
 be quieted, and we be glad and merry, 
 trufting affuredly, that God is no more 
 angry with us for our former offences, and 
 that 'we mall not be damned for the fame. 
 And this is a marvellous alteration, and re- 
 newing of the inward man ; the which 
 could be wrought by the power of no 
 creature, but by God alone. 
 
 *' ALSO before we were baptized, we were 
 F 3 ftaves
 
 ( 7 ) 
 
 flaves and bondmen to fin, fo that we nei- 
 ther could do that good which we would 
 have done, nor could keep us from that 
 evil which we would not have done, as 
 St. Paul complaineth of himfelf, Rom. 7. * 
 But when by baptifm the Holy Ghoft was 
 given us, the which did fpread abroad the 
 love of God in our hearts, and did alfo de- 
 liver us from the bondage and tyranny of 
 fin, and gave us new ftrength and power 
 to wreftle againft fin, and manfully to with- 
 ffo.nd our ghoflly enemy the Devil, then, 
 after a certain manner, we were able to ful- 
 fil God's commandments. And this is a 
 great change and renewing of the inward 
 man.' Know for a furety, and ftedfaftly 
 believe, that no child of the Jews or T'urks^ 
 which is not baptized, hath the Holy Ghoft, 
 neither that any fuch can underftand the 
 word of God, neither that any fuch is 
 holy or righteous before God," 
 
 III. Imputed Right eoufnefs. 
 " HE that is a finner and not baptized, 
 
 * Here is a ftrong inftance, amongft many others, of the 
 injudicious and inconfiftent manner of interpreting the 
 Scripture in thofe times. The learned of the prefent age, 
 with much better reafon, underftand the matter otherwise. 
 tee Dr. Wbitby's note on the 25th verfeof this chapter. 
 
 although
 
 ( 7' ) 
 
 although he had the Holy Ghoft to this 
 effect, (viz ) to help him to fight again ft 
 fin, yet oftentimes he is overcome, and 
 falleth to fin, and he is ever in peril left 
 he be overcome of fin : but when in bap 
 tifm the righteoufnefs of Chrift is given 
 and- imputed to him, then he is delivered 
 from all thofe perils. For he knoweth 
 for a furety, that he hath put upon him 
 Chrift, and that his weaknefs and im- 
 perfection is covered and hid with the per- 
 fect righteoufnefs and holinefs of Chrift. 
 Wherefore after baptifm he doth not truft 
 in his own righteoufnefs, but in Chrift only. 
 And he is no more pen five or doubtful, 
 confidering his own weaknefs, but he is 
 joyful, becaufe he confidereth that he is 
 made partaker of Chrift's righteoufnefs. 
 Seeing that Chrift was the moft innocent 
 lamb, that never was blotted with any fpot 
 of fin, and yet he fuffered for us as a fin- 
 ner, it is evident hereby, that he died not 
 for himfelf, but took upon him our fins, 
 and bore for us the burden which we mould 
 have borne. Hereby we- may evidently 
 perceive, that the great wrath and indigna- 
 tion of God to us hath an end, and that 
 by our lively faith in Chrift, our fins be 
 forgiven us, and that we be reconciled into 
 the favour of God, made holy and righte- 
 ous. For then God doth no more impute 
 F 4 unto
 
 ( 7* ) 
 
 tinto us our former fins, but he doth im- 
 pute and give Unto us the juftice and 
 righteoufnefs of his fon Jefus Chrift, which 
 fuffered for us. 
 
 * GOD caufeth his gofpel to be preach- 
 ed unto us, he openeth our- hearts, and 
 giveth us faith to believe his gofpel. And 
 to them that believe his gofpel he giveth 
 the Holy Ghoft, which doth govern us, 
 and lead us unto all truth. By faith we 
 be juftified before God j for faith maketh 
 us partakers of the juftice of Chrift, and 
 planteth us in Chrift ; and he that by true 
 faith do receive the promife of grace, to 
 him God giveth the Holy Ghofh by whom 
 charity is fpread abroad in our- hearts, 
 which performeth all the commandments. 
 Therefore he that believeth in Chrift, and 
 truly beiieveth the gofpel, he is juft and 
 holy before God, by the juftice of Chrift, 
 which is imputed and given unto him, as 
 St. -Paul faith, Rom. 3." 
 
 IT may be noted here, that imputed 
 righteoufnefs is fet by this author in oppo- 
 fition to the ftri<5t demands of the law, but 
 not in St. Paul's fenfe of either, which, lince 
 this worthy man's time, has been made 
 abundantly evident by perfons of the greateft 
 accuracy and difcernment. The archbifhop 
 
 feems
 
 ( 73 ) 
 
 feems to have underftood the apoftle as 
 fpeaking only of the moral /aw, particu- 
 larly, as he exprefsly aflerts, of the ten com- 
 mandments, -which, faith he, " are an ex- 
 cellent godly, and heavenly doctrine, but 
 by them we do only learn what God re- 
 .quireth of us, and fo be brought to the 
 knowledge of our fin. For this is the of- 
 fice of the /aw, to teach us our offences^ 
 and to fet before our eyes the great fear of 
 God, and the indignation which we have 
 deferved by breaking his commandments ;" 
 with other petitions of this kind, and in- 
 ferences properly drawn from them ; all 
 honeftly meant, but in refpect of the argu- 
 ment, and the term /aw, not exhibiting the 
 true fenfe and deftgn of fcripture. 
 
 As to the tenet of imputed right eoufnefi, it 
 made a great noife in the world in former 
 times, and is now again infifled upon anew 
 by fome zealous revivers of the Calvinian 
 doctrines, who exactly tread in the fteps of 
 the famous Dr. Owen and his followers. 
 But the peculiar notions on this head, owing 
 to a wrong interpretation of fcripture, were 
 thoroughly refuted long ago in a valuable 
 treatife, intitled, A difcourfe concerning the 
 imputation ff Chrijfs righteoufnefs to us, and 
 curjins to him, &c. Written by Mr. Hatch- 
 kis, a learned clergyman in Wilts : which 
 
 all
 
 ( 74 ) 
 
 all the fyftematical artifices in the world 
 will never be able to overthrow. 
 
 IV. As to the ^hree Sacraments. 
 
 " OUR lord Jefus Chrift hath inftituted 
 and annexed to the gofpel, three facra- 
 ments, or holy feals ol his covenant and 
 league made with us. And by thefe three, 
 God's minifters do work with us in the 
 name and place of God (yea God himfelf 
 worketh with us) to confirm us in our 
 faith, and to afferten us that we are the 
 lively members of God's true church, and 
 the chofen people of God to whom the 
 gofpel is fent ; and that all thofe things 
 belong to us, whereof the promifes of the 
 gofpel make mention. " The firfl of thefe 
 facraments is baptifm-" which hath been al- 
 ready treated upon. " The fecond is abfolu- 
 tion >" of which under the next head. " And 
 the third is the communion" or the Lord's- 
 fupper ; of which in due place hereafter. 
 
 V. Abfolution. 
 
 " BY abfolution, or the authority of the 
 keys, we be abfolved from fuch fins as we 
 be fallen into after our baptifm. When 
 we fall again to great fins after that we are 
 once baptized, we ought not to neglect it, 
 
 nor
 
 ( 75 ) 
 
 fior by walking in a certain rechelefncs, 
 think that our fins be forgiven us only be- 
 caufe God is merciful ; but in the fight 
 between our confcience (on the one hand) 
 and the devil (on the other, fugge/ling fuch 
 a notion,) our great trufl and comfort is, 
 the fure word and work of God, which 
 may afcertain us that our fins are forgiven, 
 that is to fay, when we obtain forgivenefs 
 of our fins by fure truft in God's mercy, 
 and as time ferveth to feek for abfolution of 
 the minifters of the church, to whom Chrifl 
 
 hath delivered the keys. Now when a 
 
 man, after baptifm, hath grievoufly finned, 
 and doubteth in his confcience whether he 
 be in the favour of God or no (as oftentimes 
 it happeneth) then it is hard for him to 
 trufl to his own imaginations, thinking on 
 this fafhion, ' / know I have Jinned t but 
 ' yet I am in this opinion, that God is not fo 
 ' cruel a revenger, but that he hath for - 
 * given' For fuch an opinion, without God's 
 word, is not a true faith, nor is able to 
 fland in the dangerous ikirmifhes of temp- 
 tation : but true faith mufl ever be flayed 
 upon the certain word and work of God. 
 Now God doth not fpeak to us with a voice 
 founding out of heaven ; but he hath given 
 the keys of the kingdom of heaven, and the 
 authority to forgive fin, to the minifters of 
 the church. Wherefore let him that is a 
 
 finner
 
 ( 76 ) 
 
 firmer go to one of them, let him know-r 
 ledge and confefs his fin, and pray him that 
 according to God's commandment, he will 
 give him abfoiution, and comfort him with 
 the word of grace, and forgivenefs of his 
 fins, 
 
 . (t ANFJ when the minifler doth fo, then 
 I ought ftedfaftly to believe, that my fins 
 are truely forgiven me in- heaven. And fuch 
 a faith is able to ftand ftrong in all fkir- 
 mifhes and afTaults of our mortal enemy the 
 devil, forafmuch as it is builded upon a 
 rock, that is to fay, upon the certen word 
 of God. For he that is abfolved, knoweth 
 for a furcty, that his fins be forgiven him 
 by the minifter. And he knoweth affuredly 
 alfo, that the minifter hath authority from 
 God himfelf fo to 'do. And thirdly, he 
 knoweth that God hath made this promife 
 to his minifters, and faid to them, To whom 
 ye forgive fins upon earth, to him alfo they 
 mall be forgiven in heaven. Wherefore 
 give good ear to this doclrine, and when 
 your fins do make you afraid and fad, then 
 feek and delire abiblution and forgivenefs 
 of your fins, of the minifters, which have 
 received a commiffion and commandment 
 from Chrift himfelf to forgive men their 
 fins, and then your conferences (hall have 
 peace, tranquillity and quietnefs. But he 
 that doth not obey this counfel, but being 
 
 either
 
 ( 77 ) 
 
 either blind or proud, doth defpife the 
 lame, he (hall not find forgivenefs of his 
 fins, neither in his own good works, nor 
 yet in painful chaftifements of his body, or 
 any other thing whereto God hath not 
 promifed remiffion of fins. Wherefore de- 
 fpife not abfolution, for it is the command- 
 ment and ordinance of God, and the Holy 
 Spirit of God is prefent, and caufeth thefe 
 things to take effect in us, and to work our 
 
 falvation : infomuch that whatfoever 
 
 God's minifters do to us by God's com- 
 mandment, are as much available, as if 
 God himfelf mould do the fame. For 
 whether the minifters do excommunicate 
 open malefactors, and unrepentant perfons, 
 or do give abfolution to thofe which be 
 truly repentant for their fins, and amend 
 their lives, thefe acts of the minifters have 
 as great power and authority, and be con- 
 firmed and ratified in heaven, as though our 
 lord Jefus Chrift himfelf had done the fame. 
 Wherefore, when you be afked, how un- 
 derftand you the words before rehearfed, 
 [ivbofe fins ye jh all forgive in earth, &c.\ 
 ye mall anfwer, " I do believe, that whatfo- 
 " ever the minifters of Chrift do to us by 
 " God's commandment, either in excom- 
 " municating open and unrepentant fin- 
 " ners, or in abfolving repentant perfons, 
 " all their ads be of as great authority, 
 " and as furely confirmed in heaven, as if"
 
 ( 78 ) 
 
 " Chrift fhould fpeak the words oilt of 
 " heaven." " 
 
 tf So you have the beginning and foun- 
 dation of the minifters of God's word, and 
 of the authority of the keys, as our lord 
 Jefus Chrift did firft ordain and inftitute 
 the fame. The which our faviour Chriftr 
 did inftitute and appoint for this purpofe, 
 that our conferences might thereby be com- 
 forted, and affured of the forgivenefs of 
 fins, and to have the ineftimable treafures 
 of the gofpel, as often as we have need 
 thereof; that we thereby being made ftrong 
 in our faith, might fo continue to the end 
 of our life." 
 
 VI. Impcfition of bands *> Ordination ; 
 Minijlerial authority, &c* 
 
 " THE words of Chrift be thefe (John 
 20 :) Our lord Jefus breathed on his apof- 
 tles, and faid, Receive ye the Holy Ghoft j 
 whofe lins ye forgive, they are forgiven unto 
 them, and whofe fins you referve, they are 
 referved. ' -Our faviour Chrift did breathe 
 into his difciples, and gave them the Holy 
 Ghoft. Where the Holy Ghoft is, there he 
 fo worketh, that he caufeth us to do thofe 
 things which Chrift hath commanded : and 
 when that is not done, then the Holy Ghoft 
 4
 
 ( 79 ) 
 
 is not there. After Chrift's afcenfion, 
 
 the apoftles gave authority to other godly 
 and holy men, to minifter God's word. 
 Where they found godly men, and meet to 
 preach God's word, they laid their hands 
 upon them, and gave them the Holy Ghoft, 
 as they themfelves received of Chrift the 
 fame Holy Ghoft, to execute this office. And 
 they that were fo ordained, were indeed, 
 and alfo were called, the minifters of God, 
 as the apoftles themfelves were. And fo 
 the miniftration of God's word (which our 
 lord Jefus Chrift himfelf did firft inftitute) 
 was derived from the apoftles unto other af- 
 ter them, by impofition of hands, and giv- 
 ing the Holy Ghoft, from the apoftles time 
 to our days. And this was the confecra- 
 tion, orders and unftion of the apoftles, 
 whereby they, at the beginning, made bi- 
 (hops and priefts r and this mall continue in 
 the church even to the world's end *. 
 
 " WHEREFORE you fhall give due re- 
 verence and honour to the minifters of the 
 church, and fhall not meanly or lightly 
 efteem them in the execution of their office, 
 
 * Then follows this remark ; " And whatfoever rite or 
 Ceremony hath been added more than this, cometh of man'* 
 ordinance and policy, and is not commanded by God's 
 word." 
 
 but
 
 but you mall take them for God's minifteffy 
 and the meiTengers of our lord Jefus Chrift.' 
 For Chrift hlmfelf faith in the gofpel, He 
 that heareth You, heareth Me, and he that 
 defpifeth You, defpifeth Me. Wherefore 
 you {hall ftedfaftly believe all thofe things 
 which minifters mall fpeak unto you from 
 the mouth, and by the commandment of 
 our lord Jefus Chrift. And whatfoever 
 they do to you, as when they baptize you, 
 when they give you abfolution, and diftri- 
 bute to you the body and blood of our lord 
 Jeius Chrift, thefe you mall fo efteem as 
 if Chrift himfelf, in his own perfon, did 
 
 fpeak and minifter unto you. All things 
 
 which the minifters of the church do fay or 
 do to us, ought to be directed to this end, 
 that they may loofe us, and declare unto us 
 the forgivenefs of our fins, when we truly 
 repent, and believe in Chrift. Biit when 
 we do not repent us of our fin, and forfake 
 the fame, or do not believe the gofpel, then 
 they ought to bind or referve fin, and to 
 declare unto us, that if we ftill continue in 
 jin, we mall be damned for ever. And 
 when the minifters do thus execute their 
 commimon, then they obey God, and whofe 
 fins foever they forgive in earth, their fins 
 be forgiven in heaven alfo. And contrari- 
 \vife 9 whomfoever they bind in earth, their 
 fins be bound alfo in heaven ;" [as was de-^ 
 
 cl'ared
 
 ( 8i ) 
 
 glared under the article of abfolution.'] " But 
 if the minifters would enterprife to do con- 
 trary to their cotnmiffion, that is to fay, to 
 forgive fins to unrepentant finners and un- 
 believers, or to bind their fins and deny 
 them abfolution that be repentant, and truft 
 in the mercy of -God, then they mould not 
 4o well, nor their aft fhould be of any 
 force ". 
 
 <f BUT when the minifters do truly execute 
 their office, you ought to take great com- 
 fort, and to confirm your faith thereby, 
 that you may ftedfaftly believe, and in all 
 temptations anfwer your adverfary the devil 
 fcfter this manner; 
 
 " God hath fent to me one of liis mi- 
 *' niflers : He, in the name and place of 
 " God, hath declared to me the forgive- 
 *' nefs of my fins, and hath baptized me in 
 " the affurance of the fame. Wherefore I 
 4 ' doubt not but that my fins be forgiven, 
 " and that I am made the fon and heir of 
 " Gd." 
 
 VII. Satisfaction of Cbrift. 
 
 * IT was requifite that Chrift, God and 
 
 man, mould be conceived by the Holy Ghoft, 
 
 and born of a pure virgin. For if Chrift 
 
 G fhould
 
 ( 82 ) 
 
 fliould redeem us, and fatisfy for our fins, 
 then muft he needs be holy and without 
 fin. For if ne had been guilty and a fm- 
 iief, then could he not have hoi pen his own 
 felf, but he muft needs have had another 
 faviour and redeemer for him, as well as we 
 have for us. For whatfoever he had done or 
 foffere'd, fhould have been worthily for hi? 
 pwn offences, and yet could he not have fa- 
 tisfied foe other. Wherefore it was necef- 
 fary, if he fhonld fatisfy for us, that his 
 nativity fhould be pure without fin, and not 
 corrupt as oar's is. Tfrat our corrupt and 
 damnable nativity might be purified and 
 made holy, by the holy and pure nativity of 
 thrift ; therefore Chrifr, being pure and 
 clean from all fin, was able to redeem fin- 
 jicrs and fatisfy for them. Now forafmuch 
 ai the juftice of God did require that Chriit 
 ihould fuflfer and make fatisfa&ion for us, 
 and do all things that we were bound to do, 
 it was neceflary that he mould be made 
 riiari. For if he had not been a very na- 
 tural man, he could not have done for us 
 all thofe things which we were bound to do. 
 And again, if he had not been very God, he 
 could riot haVe been pure and clean frpm 
 all fin, and fo have made a true and perfect 
 fatisfaftion. * for our fins. For no man can 
 
 perfeaiy 
 ,. - r 
 
 * Note : The word fatnfa&ion never occurs in the new 
 ntj nor is the fcholaflic or fyftematic fenfe, in 
 
 which
 
 < 83 ) 
 
 perfectly fulfil the will of God, but God 
 nimfelf alone. Again, if he had not been 
 very God, he could not have loofed the 
 bands of death, neither have raifed himfelf 
 from death to life. 
 
 FURTHER : <c We muft believe and con- 
 fefs this thing, that all we are conceived and 
 born in fin. We are therefore by nature 
 the children of God's wrath, and mould be 
 damned for ever if Chrift had not redeemed 
 us by his holy paffion. For he was made 
 man for us, and did all things for us, which 
 we were bound to do, and could not doj 
 that is to fay, he fulfilled the law for us, and 
 took upon him all that crofs which we moft 
 righteouily had deferved for our iniquities 
 and offences, and he med his blood for us, 
 that our fins might be forgiven us. All 
 thefe things we ought fledfaftly to believe. 
 Wherefore they be in a great error, which 
 will make fatisfaclion for their fins with 
 failing, prayer, alms-deed, and fuch like 
 good works. For although we are bound 
 to do thefe good works, yet they be not a 
 fufficient price, ranfom or fatisfa&ion for our 
 fins, but onely the death and blood of our 
 
 which divines have commonly applied it, to be found 
 there. 
 
 Q faviour
 
 ( *4 ) 
 
 faviour Chrift was a fufficient and worthy 
 facrifice to take away our fins, and to ob* 
 teyne for us forgivenefs of our offences, as 
 it is written in the fecond chapter of St. 
 John his firft epiftle ; Chrift is that facrifice 
 that pacifieth God's difpleafure, and ob- 
 teyneth pardon for our fins, and not for our 
 fins onely, but alfo for the fins of all the 
 world." 
 
 VIII. Body and blood ofChnfl. 
 
 ' The third facrament is the Commu- 
 nion, or the Lord's Supper, by the which 
 we be fed and nourifhed, and fortified in 
 the faith of the gofpel and knowledge of 
 Chrift j that by this food we may grow 
 more and more in newnefs of life, fo that 
 we may be no longer children, but may wax 
 perfect men, and full grown in Chrift. - 
 
 '* Although Chrift prefcribeth no certen 
 time, when we ought to come together to 
 his fupper, although alfo he appoint no 
 certeyn number of days, how often in the 
 year we ought to receive this fupper, yet 
 this is his holy and godly will, that ztfomt 
 time we fliould receive this facrament. 
 
 '? We ought to believe that in the facra r 
 roent, we receive truly the body and bloo.d 
 
 of
 
 For God is almighty : he is able 
 therefore. to do all things what he will; and 
 as St. Pan! writeth, He calleth thofe things 
 which be not, as if they were. Wherefore 
 when Chrift taketh bread, and faith, Take, 
 ' eat, this is my body,' we ought not to 
 doubt but we eat his very body. And when 
 he taketh the cup, and faith, ' Take, drink, 
 ' this is my blood,' we ought to think af- 
 furedly, that we drink his very blood. And 
 this we murt believe, if we will be counted 
 Chriften men. 
 
 " And whereas in this perilous time, 
 certain deceitful perfons be found in many 
 places, who of veryfrowardnes will not grant 
 that it is the very body and blood of Chrift, 
 but deny the fame, for none other caufe, 
 but that they cannot compafs by man's blind 
 reafon, how this thing fhould be brought to 
 pafs, ye (hall with all diligence beware of 
 fuch perfons, that ye fuffer not yourfelves 
 to be deceived by them. For fuch men 
 furely are not true Chriftians, neither as yet 
 have they learned the firft article of the 
 creed, which teacheth that God is almighty. 
 Wherefore efchew fuch erroneous opinions, 
 and believe the words of our lord Jefus, that 
 you eat and drink his very body and blood, 
 although man's reafon cannot comprehend 
 how and after what manner the fame is 
 G 3 prefent.
 
 ( 86 ) 
 
 pitfent. ' For the wifdom of reaibn muft 
 be fubdu d to the obedience of Chrift, as 
 the apoftle Paul teacheth *. 
 
 " WHEREFORE doubt not but in the? 
 Lord's fupper we receive the body and 
 blood of Chrift. For he hath laid fo, and 
 by the power of his word hath cauied it 
 fo to be. Wherefore feeing Chrift faith, 
 
 * Do this, as often as ye do it, in resnem- 
 
 * brance of me,' it is evident hereby, that 
 Chrift caufeth, even at this time, his body 
 and blood to be in the facrament after that 
 manner and fafliion as it was at that time, 
 when he made his Maundye [or celebrated 
 his laft fupper] with his difciples. For elfe 
 we could not do that thing which his dif- 
 ciples did. But Chrift hath commanded us 
 to do the felf-fame thing that his difciples 
 did, and to do it in the remembrance of 
 him, that is to fay, to receive his body and 
 blood, even fo as he himfelf did give it to 
 his difciples. And let not the foolifh talk 
 of unbelievers move you, who are wont to 
 dk this queftion ; ' How can the prieft or 
 minifter make the body and blood of Ghrift ?*' 
 
 To what part of Paul's teachings can we fappofe the 
 
 bilhop here Co allude ? If to i Cor. i. let us judge as 
 
 favourably as -we can of the mifapprehenfioa of fo great 
 and good a man. 
 
 To
 
 To which I anfwer, that the minifler 
 doth not this, but Chfift hirnfelf doth 
 .give unto us his flem and blood, as his 
 words do.th evidently declare. 'When 
 ye mall have examined yo'urfelyes, ye mall 
 .find that ye are finners, and that ye have 
 need that Chrifl: mould give his body for 
 you, and fhed his blood for you. And this 
 to do, is truly to examine and try yourfelves : 
 when ye ,do thus, then ye worthily re- 
 ceive the body, and blood of Chrift; and he 
 that fo receiveth it, receiveth everlaflirig life., 
 For he doth not with his bodily mo~uth re- 
 ceive the body and blood of Chrift, .but he 
 doth believe the words of Chrift, whereby 
 he is affured, that Chrift's body was given. 
 tb death for us, and that his blood was fhecl 
 tor us. Aud -he-thai thus bdisveth, eateth 
 and drinketh the body and blood of Chrift 
 fpirituatty-' [This, by .the way, fcems to 
 be a ftrange turn given all on the fudden tp 
 thofe ftrong words fo much before inlifted 
 on, viz. * the 'very body, f be very blood \r-? 
 doing the felf-fqrne thing which the difciples 
 did-,' that is to fay, receiving his body and 
 blood even fo as He himfelf did give it to 
 them, &c. Now all this corporiety is fpi- 
 ritualized, and it is not very eafy to make 
 
 the two accounts confident. To confirm 
 
 this latter opinion, according to his inter- 
 pretation of fcripture (plainly mifapply ing 
 it here, as is now -well known to the.learn- 
 G 4 ed,}
 
 ( 81 J 
 
 ed,) this good man fubjoins as follows,]; 
 " Of this Jpiritual eating, Gfc. Chrift fpeak- 
 eth when he faith (John vi. *). He that 
 eateth my flefli, and dririketh my blood,, 
 abideth in me, and I in him/ And when 
 we be planted in Chrift, then we may come 
 to this holy fupper as often, as we will, that 
 by this gBoftly food we may daily more and 
 more wax ftronger in our faith, that Chrifl 
 was given to be the ranfom for our fins;, 
 and that he dwelleth in us, and we ifr 
 him.- 
 
 " SEEING our faviour Chrift doth giv6- 
 us his body to be our meat, and his blood 
 to be our drink, and thereby 'doth declare 
 
 ' .. . . . . ..,_'..;.. - '- 
 
 - 
 
 : 
 
 * f be reformers all to a man tfnderftobd this fixth chap- 
 *ter of St. Jokn as treating of the Lord's /upper, (though 
 that, by the way> is no reafon why c we {hould underftand 
 it fo too :) Thus in their neceffary erudition cf a Ckrfften 
 man 1543, (which Mr. Stryfe fays was chiefly of the. arch- 
 bifliop's edmpofing,) they have thefe words in their com- 
 ment on the 4th petition of the Lord's prayer : 
 
 " By this bread, which lue be tatight to ajke in thus Peti- 
 tion, may be underftande the holy Jacramente of the aultare, 
 the very flejhe and bloude of our /a<viour Jefti Chrijl, as it is 
 written in the vi chapiter ofSainteJohn ' y "Iamtbe breade of 
 Jvfe, iuhiche came down from bea<ven. And the breade ivhicke 
 1 *wyll gyue, is my flelhe, ijubicbe I ivyll gyue for the lyfe of 
 the ivorlde." And in this prayer lue defyre, that the fame 
 maye be purely minyftered, and diftributed to the comfort and 
 benefit e of al w, the true children of God" 
 
 4 that
 
 ( *o 5 
 
 that he will effe&ually dwell in us, ftrengthea 
 and preferve us to everlafting life, we may 
 ftedfaftly believe that Chrifl doth work ia 
 us, and that he will give us ghoftly ftrength 
 and ftedfaftnefs, &c. And this is the mean-- 
 ing'and' plain ilnderftanding of the words 
 of the Lord's flipper. Wherefore when 
 ye be afked, What is the communion or 
 the Lord's fupper, ye may anfwer, " It is 
 the true body, and true blood of our Lord 
 Jefus Chrift, which was ordained by Chrifb 
 himfelf to be eaten and drunken of us 
 Chriftian people under bread and wine. 
 So ye have the true underftanding of the 
 words of Chrift, and the true ufe of the 
 holy fupper of the Lord.'* 
 
 See the Communion-Office. 
 
 IX. Cbrifis defcent into bell. 
 j 
 
 THE original word hades is now fuffici- 
 ently underftood by the learned, which at 
 the, time of the reformation, and long af- 
 ter, it was not. Archbifhop Cranmcr un- 
 derftood xargASwra 'sis aJV, of the local 
 defcent of Chrift into the place of tor- 
 ment; and fo did the famous Dr. Peter 
 Heylin, who with fufficient aflurance at- 
 tacked the incomparably learned archbimop 
 Ufher on this head, who underftood the 
 matter better than both, and is now fe- 
 
 condsd
 
 < & jj 
 
 conded by all the beft critics in Europe. 
 * . Our good reformer's words are thefe : 
 & Qtir Lord Jefus Chrift was very God 9 
 and very man. As man he fuffered death 
 for us, and defcended into hell. But as na-J 
 turally God, he loofed the. bonds and 
 of hell, he deftroyed jthe kingdom of deat 
 he.rofe from death to life, and fo paid & 
 fanfom for our fins, and taketh away a 
 the -guiltinefs of the fame." 
 
 THIS doctrine, it muft.be owned, conti- 
 nued in the church .a long time after, tho' 
 ^rather heightened in fome particulars. It 
 may -be worth while ,tO ;fee how the learned 
 Dr. Fulke expreffe^ the common belief con- 
 cernjng .this article in his time. " We do 
 conftantly believe the article of our Creed that 
 our Saviour Chrift defoen^ed into Jiell, by 
 fuffering in foul the paynes due to God's juf- 
 tice, for the fins of aU whom he redeemed, 
 and J)y vanqui/king the Devil, and all the 
 patter of hell, in working the redemption &f 
 all the children of God" Defence of the 
 Englifb tranfjations <>f ,the bible again/t 
 'Martin, 1583, ch. 7. frhei'e jae Jajies no- 
 tice of " maifler Latimw'* erijor, as he^ajjy 
 it, of ChrHt's fufFering torments in J 
 
 SEE -a jcuriooas ,note of Dr. Nichols on this 
 under the epiftle for Eafler-even. 
 
 X*
 
 9' ) 
 
 ^ 
 
 X. Power of the Devil. 
 
 . 
 
 ** BECAUSE man's reafon is blinded, it 
 Is eafy for the Devil to lead man to all 
 .errors, as idolatry, heretics, witchcrafts, en- 
 tchantments, and to all kind of fuperftitious 
 and falle dodtrine. And thefe offences God 
 doth punim with diverfe and grievous 
 plagues ; as with pride, envy, contencyon, 
 detraction, Handering, lying, railing, &c. 
 And hereof <enfue divers difeafes, ficknefies, 
 &c. Alfo when man's will is not ruled by 
 cGodfs law, he runneth headlong into all 
 kind of geois and horrible fin, as treafon^ 
 iedition, adulteries, theft, extortion, tc. 
 And becaufe Cod of his juftice cannot 4uf- 
 -fer fuch heinous fins unpunifhed, -therefore 
 he fufFereth the Devil fometime to infedl 
 the air, Ibmetime to ftir up great and dan- 
 gerous tempefts and ftorms, fometime he 
 -permitteth him to deftroy our houfes, cattle, 
 -and riches, with fire or water. Again, 
 -God furtereth him fometime to have fueh 
 ,-powerover us for our fins, that fome he 
 maketh to run mad, fome he caufeth to 
 .drown themfelves, fome to burn themfelves, 
 fome to cut their own throats, fome -hang 
 -themfelves. For this is Satan's chief ftudy, 
 to drive men to fuch fear, trouble, arxl.an- 
 -guifh of qnirjd, that -through penfivenefs, 
 
 and
 
 and heavinefs of heart, he may bring therri 
 to defperation. And this is his only intent 
 and fludy, to bring as many as he can to' 
 eveflafting damnation. 
 
 ^liis " yoii have heard into how great 
 and horrible evils we be brought unto by 
 Original Sin, fo that everi moment we be 
 in danger to be drowned with the ragiouy 
 floods thereof." 
 .ox 
 
 IF fo the foregoing extradls, taken from 
 the archbimop's catecbifm, we fubjoin his 
 unhappy notion concerning the enormous 
 lupremacy of the regal power, in religious 
 as well as civil affairs, we mall be inclined 
 to think (with all due refpect. to his real 
 merits) that his grace was not more infal- 
 lible in this, than he was in fome of thofe 
 other articles^ which have been above pro*- 
 duced. The account we have of the mat- 
 ter, in fhort, is this. Some of our re- 
 formers, in their zeal againft the papal fu- 
 premaey,- frretehed the regal to fuch an ex- 
 orbitant height, as to reduce the church to 
 be a mere creature of the ftate ; and to de- 
 clare that the King is the fountain of all 
 authority, civil and ecclefiaflical j and that 
 it is lawful for him to revoke fuch autho- 
 rity at pleafure. At the head of thofe who 
 entertained and avowed this opinion, was 
 
 the
 
 { 93 ) 
 
 the good archbifhop Cranmer. But Mr, 
 Strype and others allure us, that on farther 
 confederation, and conference with bifliop 
 Ridley, he relinquifhed that error.-^-This 
 then being the cafe, what fhall we fay to 
 Dr. Balguy, who feems fond of reviving 
 that error, and giving it a frefh polifli, in 
 an age when it was thought to have been 
 covered over with ruft, and never like to 
 have been fcoured up again, and recom- 
 mended to the world for true fterling divi- 
 nity of the church of England ? 
 
 
 
 REFLECTIONS 
 
 ON THE FOREGOING EXTRACTS. 
 
 I. /^\NE very obvious reflection occurring 
 ^^ on a furvey of the whole is this j 
 that the proteftant religion being then in 
 its infancy, and not fufficiently purged from 
 erroneous doctrines, which our reformers 
 had imbibed in their earlier, and were too 
 fond of retaining in their riper years, it 
 was rather too hafty a ftep taken by them, 
 to draw up a fyftem of doctrines which 
 fliould tie down the belief of their fellow- 
 prqteftants to the precife meafure and di- 
 
 menuon
 
 ( 94 ') 
 
 m'enfiori of their owli, and efpecklly fo as to 
 include pofterity alfo in the ftraif inclofure. 
 An attempt of this kind, for which they had 
 no authority from God, tho' they had from, 
 the ftate, would have been better poftponed 
 $o more enlightened times, if to any. 
 
 2. THERE was one thing fomewhat in* 
 congruous in the conduct of thefe refor- 
 mers, that whilft they profeffed to make the 
 holy fcriptures the rub of their reforma- 
 tion, they too often varied from the true 
 meaning and defign of thofe fcriptures, 
 and yet openly declared, that in their ex- 
 pofitions, they had given the world the 
 true fenfe of them. Thus in the dedica- 
 tion of fheif Ihftitutftn of a Cbriften Man to 
 King Henry VIII. (1537,) ^7 an ^ re his 
 Majefty, that " having determined their 
 " fentence in all things contained in their 
 46 treatife, according to the very true mean*- 
 ** ing of fcripture, we do offer (fay they) 
 " the fame herewith unto your mdft ex- 
 *' cellent Majefty, moft humbly befeech- 
 " ing the fame to permit and fuffer it, ia, 
 ** cafe it mail be fo thought meet to your 
 " moft excellent wiftiom, to be printed, 
 " and fo with your fupreme power fet 
 '* forth." But is it not feerrringly a ftrange 
 ^ete of inconfiftence, after averring that 
 they had given the very true meaning of
 
 ( 95 ) 
 
 ftripturt, they fhould yet, immediately 
 after, fubmit that very tnie meaning to be 
 altered and corrected by the King ? " And 
 " albeit, moft dread and benigne foveraign 
 tf Lorde, we do affirm . by our lernynges 
 " with one cor.fent, that the faid treatife 
 " is in all points fo concordant and agree- 
 " able to holy fcripture, as we truft your 
 " Majefty mall receive the fame, as a thing 
 " moft fincerely and purely handled to the 
 " gl r y f God, your grace's honour, the 
 " unity of your people, the which things 
 ee your highnefs we may well fee and per- 
 te ceive, doth chiefly in the fame defire : 
 " yet we do moft humbly fubmit it to tho 
 " moft excellent wifdom and exact juge- 
 *' ment of your Majefty, to be recognifed', 
 " overfeen, and corrected," &c. And yet, 
 to give proof of their imperfeftion in divi- 
 nity, and conviction of fome miftakes they 
 had made in the foregoing treatife, did they 
 not, a few years after, acknowlege their 
 miftakes, by rectifying feveral things there- 
 in, which, upon farther inquiry, they plain- 
 ly difcerned to be erroneous ? as appears by 
 comparing the Neceflary Erudition, which 
 came out about five years after, with the 
 preceding Injlitution. And did not Cran- 
 wer himfelf fee reafon to change his former 
 opinion concerning the elements in the 
 Lord's fupper, when he came to examine 
 
 the
 
 die matter more accurately, perceiving th 
 wntenablenefs of what he had maintained 
 before on that head ? Thefe are fufficient 
 evidences of the impuberty of their under- 
 itandings in divine things, when they took 
 upon them to prefcribe to the underftand- 
 ings of others, and, that their affuming 
 that office was premature. 
 
 3. IT was not to be expecled that men, 
 \vho had fo long fat in darknefs and in the 
 fiiadow of death, mould be able all at 
 once to tranfplant themselves into the regi- 
 ens of light and truth. They opened their 
 eyes but gradually to difcern that light, and, 
 if they had lived in thefe times, it cannot 
 be doubted but they would have underftood 
 the fcriptures better, and rejected feveral 
 human crudities, which they then fup- 
 pofed to be divine verities. And as to 
 Cranmer in particular, every one acquainted 
 with his hiftory, knows that he was a fin- 
 cere lover of truth, one that diligently 
 fought it, and gladly embraced it when he 
 found it, though he fometimes mirled of 
 it, after all his fearches. Had his lot fallen 
 in thefe times, he would without queftiou 
 have had different fentiments from what he 
 had, in many points relating to religion ; 
 and would either not have projected any ar- 
 ticles at all concerning it, or would have 
 
 made
 
 C 97 ) 
 
 made thofe he compiled, much fewer than 
 they are, and more conformable to fcrip- 
 ture,. confidered in its true fenfe and lati- 
 tude. Nor can we well fuppofe, that be- 
 ing fo honeft and unprejudiced a man as he 
 was, and fo thoroughly devoted to the in- 
 terefts of truth, wherever he could difcern 
 it, it would have been in his power to have 
 withftood the force of the arguments which 
 have been fo ftrongly urged of late years in 
 favour of religious liberty, and in oppofition 
 to the enjoining of confeflions, and of fub - 
 fcriptions to them. 
 
 4. WITH regard to the catechifm fo 
 often mentioned, fuppofe the good arch- 
 bifliop had judged it advifeable (with the 
 confent of the civil powers) to require fub- 
 fcription to that catechifm, as he did to the 
 articles, and other ecclefiaftical determina- 
 tions ; or fuppofe fuch a propofal now made: 
 would not many judicious and confcientious 
 men fcruple fuch a fubfcription ? would 
 not many remonflrate againft the propofal, 
 and urge cogent reafons for fuppreffing it ? 
 There are indeed many excellent things 
 in that catechifm, which muft pleafe every 
 man of true piety and integrity. A native 
 plainnefs,- iimplicity and honefty, the cha- 
 ra&eriftics of all his writings, appear in 
 the whole performance ; and it is a good 
 H patterii
 
 pattern for the clergy to follow in their 
 catechetical inftruclions to the young and 
 ignorant. There are at the fame time, it 
 rnuft be confeffed, in this compofition, fome 
 things made up of fuch coarfe materials (as 
 you have in part feen above) that I can by 
 no means recommend them : And if that ea- 
 techifm, or thofe doclrines, were now re- 
 introduced, and taught anew in our churches, 
 what would be the confequence ? Would 
 our congregations relim them ? Would they 
 not rather be furprifed, and ftare, exclaim 
 againft them as flrange and unheard of 
 doctrines, run out of our churches, and for- 
 bear frequenting them any longer ? 
 
 5. AND yet I am perfuaded that there 
 are a fet of men at this time in thefe king- 
 doms, who would approve of all thofe ex- 
 tracts, readily fubfcribe them, and ardently 
 preach them. Nor probably would there 
 be wanting, 'even among thofe who affect 
 to be reputed our moft orthodox and ftanch 
 churchmen, fome who would as readily do 
 the fame, and ftrenuoufly abet and defend 
 every article, both from the prefs, and from 
 the pulpit. Such are the various humours 
 and turns of mens minds, efpecially when 
 they take any odd conceit into their heads,, 
 about what they efteem. religion : 
 
 fby
 
 '( 99 ) 
 
 fhey feed upon opinions^ errors^ dreams. 
 And make or think them truths. 
 
 6. SUPPOSE, upon this occaiion, it be 
 iqueried, what deference the archbifhop 
 might judge to be due to the doctrines de- 
 livered in his catechifm, or to any other 
 fuch human instructions in matters of re- 
 ligion ? the anfwer muft be, that his own 
 rule* expreiled in his own words, in this 
 very catechifm, refoives the query fuffici- 
 ently : in which, as well as in the iixth 
 article, he exprefsly and plainly teaches, 
 that all human doctrines and expofitions in 
 fuch matters, muft refer ultimately to, and 
 be decided by, the word of God ; this 
 alone being the final teft of all points de- 
 livered as ChrilUan doctrines. 
 
 THESE are his declarations in different 
 places. 
 
 " TRUE faith muft ever be ftaid upon 
 the certain word and work of God." 
 
 " A CHRISTIAN man ought to believe 
 nothing as an article of his faith, "except he 
 be aflured, that either it is God's command- 
 ment or his word." 
 
 " OUR Lord Jefus Chrift hath given his 
 H 2 ministers
 
 .( 
 
 minifters plain inftruclions, what they ought 
 to teach and do. And if they teach or do 
 any other thing than is contained in their 
 commiffion, then it is of no force, nor 
 ought we to regard it." Thefe propofiti- 
 cns are undeniable. Many honeft and 
 learned proteftants do juftly wifh, that all 
 cur articles were equally fo. 
 
 7. UPON the whole, it is fufficiently 
 evident, on a careful furvey of the forego- 
 ing extracts and obfervations, that it was 
 an ill-timed refolution taken by our reform- 
 ers, to draw up articles to be the ftandards 
 cf doctrine, at a time when they were not 
 duly qualified for fuch a work ; at a crifis 
 when they faw many things in the theology 
 of the times, but as through a glafs darkly ; 
 and confequently when they could not rea- 
 fonably demand fubfcription to what was 
 not clear and evident, and which they 
 could.be fure the facred fcripture would 
 thoroughly warrant, being taken in its na- 
 tive fenfe : which fenfe it was the duty of 
 ChrifHans to inquire after to the utmoft, 
 and to adhere to with fteadinefs when dif- 
 covered, after having made an honeft and 
 faithful fearch to this purpofe. 
 
 WOULD our reformers themfelves have 
 liked to be fo treated by others ? How did 
 
 they
 
 ( 101 ) 
 
 they relim the aft of fix articles (only 
 fix) when impofed upon them by the 
 ruling powers ? whom they could not 
 refift j and if they yielded, they could 
 not do it, we may fuppofe, without fome 
 reluctance, perhaps a great one. And 
 therefore Latimer and Sbaxton, finding their 
 confciences would not permit them to com- 
 ply, very honeftly quitted their refpedive 
 biihopricks. 
 
 SUBSCRIPTIONS have ftuck with many 
 from that time to this. We liardly ever 
 heard of fubfcription by proxy, either pro- 
 pofed or permitted to be made by the cler- 
 gy, in thefe later ages of the church. And 
 yet we are well aflured, that in former 
 times, emperors, kings, and generally all 
 Chriftians, fubfcribed to the decrees of the 
 church, either by themfelves, or by their 
 fubftitutes. I fay nothing about the pro- 
 priety of fuch a fubfcription, nor do I think 
 it would be to the honour or intereft of re- 
 ligion to permit it to take place and be 
 pracftifed in the church. Much more ho- 
 nourable and more juftifiable methods may 
 be thought of to give eafe to tender con- 
 fciences. And after all, the beft remedy 
 perhaps would be, the total abolifbment of 
 'ail fubfcriptions. That well known obfer- 
 vation of bifhop Eurnet will always hold 
 H 3 true,
 
 true, viz. Churches and focietics are much 
 better fecured by laivs, than by Jubfcriptions. 
 
 As to the proper time for difmiffing thefe 
 encroachments upon Chriftian liberty, that 
 act of honourable indulgence to their fub- 
 je<fls (however earneftly to be wifhed for) 
 muft be fubmitted to the wifdom of our 
 governors. 
 
 To every thing there is afeafon : and a tirns 
 to every pitrpofe under heaven I5 .
 
 N V. 
 
 ''Thoughts on fubfcrlptions required 
 from the clergy. 
 
 IT is allowed on all hands that the 
 ApojHes Creed is a complete fummary of 
 <Chriftian fakh and doctrine 20 . The bafis 
 upon which that Creed is erected, and from 
 which its articles are deduced, is the holy 
 fcripture. Is the fcriplure to be interpret- 
 ed by this creed, or this creed by the 
 Scripture ? Judge which of the two is the 
 moft probable and the moft reafonable ; the 
 pne being of divine authority, the other 
 -af no higher origin than human. 
 
 THE declarations on this head, made by 
 thofe two great men, Bifhop Pear Jon, and 
 the late Lord King, defer ve regard. 
 
 THE former, having well confidered the 
 matter, declares it as his judgement, * That 
 whatfoever is delivered in the creed, we muft 
 therefore believe, becaufe it is contained in 
 i\iz Jcriptures, and confequently muft/o be- 
 H 4 licve,
 
 ( 104 
 
 Heve, as it is contained there :" adding, 
 " That where the church affigns no proof 
 from fcripture, me leaves us to private 
 judgement." Exp. of the jth. art. 
 
 THE latter, having considered this point 
 with equal accuracy, afferts, That every 
 man's private judgement of the fenfe and 
 meaning of the creed, is to be tried and de- 
 termined by the holy fcriptures, the only 
 perfect and infallible rule of faith ; by which 
 even the creed itfelf, and every explication 
 thereof, muft be tried and judged ; and they 
 [the creed and explication,] are no farther 
 to be received, than as they are confonant 
 and agreeable thereto : Which is according 
 'to the fixth article of the church of Eng- 
 land" Prff. to crit. bijt. of the creed. 
 
 Now what can be faid in refutation of 
 thefe pofitions ? Can any confident prote- 
 ftant, any fenfible and confiderate member 
 of the church of England deny them ? If 
 he does, or can, he recedes from the fun- 
 damental principles of this church, and 
 gives too much countenance to thofe of the 
 mother of abominations, from whofe vafla- 
 lage our worthy reformers fo glorioufly re- 
 covered their Chriftian liberty, and fo care- 
 fully tranfmitted it down to Us, to preferve 
 and maintain to the lateft pofterity ". 
 
 1 CON-
 
 I CONSIDER the matter thus. 
 
 THE fcripture is the text. The creed is 
 the comment. Now can the comment over- 
 rule the text ? Can it alter its original mean- 
 ing ? If net, the text continues ftill as it 
 was ; its original meaning remains ftill the 
 fame. No law can deprive a man of his 
 right of' private judgement in reference to 
 either. Confequently he is at liberty to 
 form his judgement of both, as mall ap- 
 pear to him to be moil cpnfiftent with rea- 
 fon and truth. 
 
 A LEARNED and confcientious clergy- 
 man coming for inftitution to a late worthy 
 prelate, took the liberty to afk his lordfhip, 
 Whether he muft be underftood by his fub- 
 fcription to refign his judgement in religious 
 concerns to the dictates of authority, and 
 to tie himfelf down to any other fenfe of 
 fcripture than what mould appear to him, 
 upon fair inquiry, to be the true and genuine 
 fenfe thereof. The Bifhop, difcerning at 
 once the honeft defign of the queftion, re- 
 turned this civil and candid anfwer : " Sir, 
 I have no other concern with your fubfcrip- 
 tion, than to fee that you do fubfcribe. I 
 afk you no queftions upon the fubjeft, and 
 
 you
 
 ( io6 ) 
 
 you need aflt me none. Your liberty, for 
 Me, remains unaltered and undiminiilied." 
 
 THIS was 'fair and equitable on both 
 fides. Nor have I the lead reafon to doubt, 
 but, that what the bimop here faid, ex- 
 preffss upon the whole the united fenfe of 
 the venerable order of our fuperiors in the 
 church, concerning fuch matters. 
 
 Now laying together, fairly and without 
 prejudice, thefe feveral coniiderations touch* 
 $ngthe fuperiority vtjcripture to any human 
 creeds, or ether forms of religious doclrine, 
 let us apply them briefly to the cafe of fub- 
 fcription to any particular articles of the 
 church of England. Suppofe, for inflance, 
 that of predeftination, or of the defcent 
 into hades, or any other to which fub- 
 fcription is required. To fatisfy myfelf on 
 this head, I will firft fee what the fcrip^ 
 ture declares concerning it, fetting down 
 before me, in one view, and in juil con- 
 nection, the very words of fcripture, with- 
 out tacking to them any comment, any ex- 
 pofition, either of my own, or of any other 
 perfons, in order to accommodate them to 
 the tenets of any human fyftem. Now 
 whatever is the true original fenfe of fcrip- 
 herein, that muft in courfe, and in all 
 
 reafon
 
 Deafen and equity, be the fenfe in which I 
 am to fubfcribe the article propofed. Nor 
 can I, confidently with my proteftant prin- 
 ciples, with my profeffed' fubjecl:ion to 
 Chrift as the fupreme head and lawgiver of 
 his church, and the fole author and finimer 
 of my faith, or with my dutiful acknow- 
 ledgement of fcripture- authority as fuperior 
 to all other authority in matters of faith, 
 or with my exprefs declaration to that 
 purpofe in my fubfcription to the fixth ar- 
 ticle of the church of England, fubfcribe in 
 any other fenfe whatever aa . 
 
 THOSE who may be of a different mind 
 about thefe matters, I freely permit to en- 
 joy their own fentiments, having no more 
 to do with their confcience and judgement 
 in fuch things, than they have to do with 
 mine -, which is juft nothing at all. What 
 I have written, I have written with free- 
 dom, on mature reflection, and on a full 
 perfuafion of the right of private judge- 
 ment j a privilege which 1 mall always 
 % daim, as a Chriftian, and a Proteftant. 
 
 DBSERr
 
 OBSERVATIONS 
 
 UPON THE FOREGOING SUBJECT. 
 
 IT is next to impoffible for any body of 
 men, however learned, dignified or di- 
 ftinguifhed, however vefted with public au- 
 thority, reverenced for their judgement, or 
 honoured for their elevation, to draw up 
 fuch a" fet of articles of religion to be Tub- 
 fcribed by the clergy, as will give general 
 and juft content, and to which every 
 thoughtful, judicious and confcientious 
 clergyman, having carefully examined and 
 coniidered them, can readily aflent and 
 freely fubfcribe ; thereby in effe6t declar- 
 ing, that thofe articles do precifely exprefs 
 his own fentiments upon the feveral points 
 therein concluded, and that he believes 
 they exprefs the very fenfe of fcripture on 
 fuch heads. 
 
 THE reafons are evident. 
 
 i. THK compilers are but men, frail and 
 fallible, like others of their fellow-beings. 
 
 2. THEY
 
 109 
 
 2. THEY commonly accede to the work 
 with their prejudices about them, their 
 preconceptions in favour of this or that par- 
 ticular tenet or fyftem, to which they have 
 been ^or fome time devoted. We have a 
 ftrong inftance of this in the account of the 
 Irifh articles, drawn up in 1615, by no lefs 
 able and eminent a divine than the moil 
 learned and venerable Ufher, the glory of 
 that church, and of the whole republic of 
 letters. He had imbibed early prejudices 
 in favour of fome of the narrow tenets of 
 the great doctor of Geneva, and accordingly 
 took the liberty to incorporate into the body 
 of thofe articles the nine decrees of Lam- 
 beth ; which gave juft offence to many 
 learned and judicious men of more enlarged 
 mind s . Keyliris life of Laud, 194, 195. 
 
 3. WHEN the numerous members of a 
 convocation meet together to draw up ar- 
 ticles, Are they all of the fame" mind with 
 regard to the feveral points to be deter- 
 mined by them ? Do they not difcufs thofe 
 quefKons over and over, pro and con, be^ 
 fore they come (if they come at laft) to a 
 final conclufion ? And is it not too well 
 known, how much party and faction ge- 
 nerally operate in thofe aiTemblies, and the 
 prevailing influence of authority and in- 
 
 tereft,
 
 ( no ) . 
 
 tereft, in the event, determines all ? thougri 
 many of the members may ftill at the bot- 
 tom remain diflentients, and could wifh 
 that matters (fome particulars at leaft) had 
 been ordered otherwife. 
 
 4. 'IF the convocation can be fuppofed 
 to be thus divided in their fentiments be- 
 fore they come to a concluiion about them, 
 Can it be fnppcfed that the reft of the clergy, 
 fo concluded in their abfence by the deter- 
 minations of their fuperiors, would not, if 
 they had been affembled in the fame convo- 
 cation, or (which is more feafible) in any 
 lerler departments and claries within their 
 refpeclive diftricts, have had alfo their dif- 
 ferent fentiments upon thofe topics, during 
 the debates about them in thofe affemblies ? 
 Would they not have declared thefe fenti- 
 ments openly in the courfe of the debate ? 
 And would they not afterwards alfo (I mean 
 after doling up the final fentence) if they 
 were left to their liberty, probably do the 
 fame, expreffing themfelves to the fame pur- 
 pofe in delivering their mind on each ar- 
 ticle ? Kow then, it will be aiked by 
 
 fome, can it well be fuppofed, that fo large a 
 body of men (not pretending to inipira- 
 tion) as the whole clergy of Englcuid, 
 Ireland, and of fevers! extenfive colonies 
 
 abroad,
 
 ( III ) 
 
 abroad, mould in a manner all at once Be- 
 come fo unanimous in their opinions and 
 eonfeffions, touching a great number of ar- 
 ticles, as readily to aflent to every one of 
 them, and to teflify that affent by fetting 
 their hand to them ? And yet fome of thofe 
 articles are fuppofed, by many learned men,, 
 to be abftrufe enough, and (barring the pre- 
 cluding fentence) ftill difputable. With the 
 proper anfwer to this queftion, I have no- 
 concern at prefent, leaving every perfoti 
 concerned to iatisfy his own mind in the 
 
 beft manner he can. The objections 
 
 however, now fo current, are ftronger ar- 
 guments for dropping the preient ftabferip- 
 tions altogether, than they are againft in- 
 dulging a latitude of fenfe in fubfcribing. r 
 The fabfcription (iince it continues to be 
 impofed) may ftill be rational and confident,, 
 if a latitude be allowed. If not allowed 
 (and do any of our ecclefiaftical governors 
 difallow it ?) that fame fubfcription may 
 poffibly,. in fome inftances, carry the ap- 
 pearance of fubfcribing to abfurdities, at lead 
 to certain tenets that cannot be fufficiently 
 warranted by fcripture, taken in its original 
 and true fenfe. After all, it would furely 
 be better upon the whole, (as I faid) ta put 
 an end at once to thefe uncandid, though 
 not always unplaufible objections, by put- 
 ting an end to the caufes of Them. Thefe 
 
 confidera-
 
 confederations mould no longer be dike- 
 garded. nor the proper remedies poftponed* 
 If much longer poftponed, what will be 
 the confequences ? Lettorjudicet tequus. 
 
 $. Whereas " the avoiding diverfities of 
 opinions, and eftablifhing confent touch- 
 ing true religion," was at firft the well- 
 meant defign of fetting up thele boundaries, 
 and marking out the precife limits of the 
 faith which was once delivered to the faints ; 
 unhappy experience hath fince abundantly 
 convinced all reafonable and obferving men, 
 that this was a great miftake of our worthy 
 anceftors ; being a thing that never could 
 be accomplimed by any human means , be- 
 fides, that it was inconfiftent with the prin- 
 ciple of liberty upon which they had fo 
 lately broke off from the encroachments of 
 Home. The principles of liberty are much 
 better underftood in this age, than they were 
 in the days of our reformers, when juft rea- 
 foning was comparatively but in its infancy. 
 Later ages have entered deeper into the fub- 
 jecl, ftated it with greater exactnefs, eluci- 
 dated it in a clearer manner, and corrobo- 
 rated it with greater force of reafon, than 
 could have been imagined in the darker 
 times. No rational man now doubts of 
 the natural and Chriftian right of private 
 judgement, which no laws of man can in- 
 validate.
 
 ( "3 ) 
 
 Validate. Judgement is free, and muft re- 
 main fo. In mort, confidering the gene- 
 ral ftate of the mental frame, and the de- 
 iign of Providence in adjusting it, a uric! 
 uniformity in opinion is morally impoffiblei 
 and therefore not to be expected, much lefs 
 to be infifted upon as necefTary, or indeed, 
 all circumftances confidered, as even ex- 
 pedient, towards either the preventing or 
 the terminating of differences about mat- 
 ters of mere opinion or fpeculation. 
 
 To the foregoing remarks we may pre- 
 fume to add, 
 
 / 
 
 6. THAT it may perhaps be fomewhat 
 queilioned, and not without reafon, Whe- 
 ther or how far the authority of any pro- 
 teftant church or churches may extend to 
 prefcribe articles, or to decide controver- 
 lies, about matters of faith ; or whether, 
 upon the whole, fuch authority may not 
 either be juftly thought, or at leaft fhrewdly 
 fufpefted, to border fomewhat too nearly 
 upon that ufurpation of dominion over the 
 faith and religious liberty of our fellow- 
 chriftians, which the apoftles, though di- 
 vinely infpired, abfolutely difclaimed, and 
 our Lord himfelf forbad us to exercife, we 
 being all brethren to each other, and fel- 
 low-fervants under Him the fupreme ruler 
 I of
 
 ( "4 ) 
 
 of his church, and the Cole founder of our 
 faith and religion. 
 
 SEVERAL, iaft objections have been made 
 from time to lime, for more than a century 
 pad, to the prefent form of fubfcription, 
 and to more than one or two of the parti- 
 cular objects of it ; and much unhappy corv- 
 trovcrfy hath frequently fubfifled on this 
 fubject It may, on many juil and weighty 
 considerations, be wimed and requefted, that 
 the terms of fubfcription, hitherto in fitted 
 on, were fomewhat moderated, and ren- 
 dered lefs exceptionable, and lefs difficult to 
 be complied with in certain cafes ; efpeci- 
 ally where any honeft and confcientious per- 
 fons find themfelves obliged to forbear en- 
 gaging in our miniftry, on the account of 
 thefe and the like obftacles lying in their 
 way. The relaxation is furely reafonable, 
 and highly delireable ; nor is it fo difficult 
 to be accomplished, as may by fome be 
 imagined. Prejudice and obftinacy apart, it 
 might, I am perftiaded, be eafily and fafely 
 effected ; and the church would be fo far 
 from being a lofer, that me would by de- 
 grees be a real gainer, by fuch a generous 
 eondefcenfion, and juft and equitable in- 
 dulgence, towards her free-bora children* 
 
 SUPPOSE
 
 ( "5 ) 
 
 SUPPOSE a fpecirnen or two fhould be 
 here fubmitted to furious and impartial 
 eonfideration. Pollibiy fome perfons who 
 may fcruple the preient form, may have no 
 objection to the following, or fome other 
 of the like import. 
 
 1 declare myfdf a Chriilian and a Protef- 
 tant. / believe and ciffert that the holy Scrip- 
 tures of the old and new Teflament fas ac- 
 knowledged a r ,d referred to in the fixtb article 
 of the church of England} contains the whole 
 will of God relating to the falvation of man, 
 through Chrijl Jejlis ; and will make thofe 
 Scriptures the rule and foundation of my in- 
 jlrucHons and exhortations to thofe who jliall 
 be committed to my minijlerial charge : Nor 
 Kill 1 teach any other doffirine, either in pub- 
 lic or in private, but what I am and fkall be 
 perfuaded to be the will and doctrine of God 
 therein contained. A. B. 
 
 Or: 
 
 / do here prcfefs and declare my fincere and 
 firm belief in One God, the Creator , Preferver 
 and Governor of the world : <dnd in ytfus 
 Chrijl the Son of God and Saviour of the 
 world : And in the Holy Spirit of God and 
 of Chrijl t as described in the Scriptures. I be- 
 I 2 licve
 
 ( "6 ) 
 
 It eve the divine authority of the Scriptures, 
 as generally received among Chrijlians ; and 
 their fujpciencv for falvation through faith in 
 Chrift. I believe the neceffity of a godly, 
 righteous andfober l';fe, and its accept ablenefs 
 with God to falvation through him. I believe 
 all things revealed in the Scriptures for that 
 end; the mediation of Chrifl ', the aids of 
 his fpirity the re/urrecJion of the dead y the 
 general judgement, and the future ftate of 
 rewards and punijhments. I renounce all au- 
 thority in matters of faith be fide that cf the 
 'Scriptures ; and do promise that 1 will care- 
 fully ft udy thofe Scriptures, and that I will 
 teach and preach no other doctrine or docJrines 
 as neceffary to falvation, but what I am and 
 fhall be perfuaded to be agreeable to the Scrip- 
 tures, and to exprefs the true meaning and 
 defign thereof. A. B. 
 
 SUPPOSE now, it mould be left to the 
 choice of candidates. for orders, and of thofe 
 v/ho apply for institution into benefices, to 
 fubfcribe either the one or the other of 
 ,thefe or the like forms before their ad~ 
 million ; fuch a fubfcription might reafona- 
 bly be judged fufficient to anfwer any or all 
 ufeful purpoies for which the prefent forms 
 can be fuppofed to be defigned, or can in- 
 deed poffibly accomplim, without infring- 
 ing the rule of moral equity, and doing 
 
 injury
 
 ( "7 ) 
 
 injury to the juft claims of rational and 
 Chriftian liberty : which liberty fhould 
 never be curtailed in any points of mb- , 
 ment, and which a ftridt impofition of 
 problematical opinions hath always incom- 
 moded, and ever will incommode, and per- 
 haps at laft totally deftroy. 
 
 IF thefe or the like tefts, tho' really in. 
 themfelves fufficient to anfwer all the rea- 
 fonable purpofes of fubfcription in any tru- 
 ly proteftant church, mould after all be 
 deemed infufficient, or thought to fall {hort 
 of the end in view ; all I can fay farther 
 is, that to prevent all future differences on 
 this head, and to fecure the peace of the 
 ftate, in reference to fuch matters, a fet of 
 well-compofed Homilies, upon the plainer! 
 and moft neceiTary fubjefts of religion, and 
 the bell adapted for general inftrudion and 
 common benefit, may be enjoined and au- 
 thorifed by the ftate, to be diftindly and 
 folemnly pronounced, in regular order, 
 from year to year, by the ftated minifter 
 or minifters, in all churches and chapels 
 throughout the realm. Such a provifion 
 and injunction, preferable at leaft to the 
 prefent touching fubfcription, might upon 
 the whole be of confiderable fervice to the 
 community, and contribute in a good degree 
 to prevent or moderate litigations on this 
 I 3 head,
 
 ( it8 ) 
 
 held, an3 other topics of religion, which 
 are fo often detrimental to the public tran- 
 quility. 
 
 I DESIRE it may be noted, that what 
 is here propofed concerning Homilies, is 
 principally intended to obviate an objec- 
 tion that may be fuggefted againft difcon- 
 tinuing the prefect forms of fubfcription to 
 articles ; and is by no means intended to 
 preclude, or in the lead to interfere with, 
 the moft ufeful and necefTary duty of preach- 
 ing ; a duty of divine inftitution, and not 
 to be difpenfed with by any human autho- 
 rity. "Wife and good men, true minifters 
 of Chrift, having made the proper decla- 
 ration and fubfcription, as above propofed, 
 will always keep within their juft bounds, 
 being careful to phferve their engagements, 
 and do honour to their function ; and may 
 fafely be entrufted with the difcharge of the 
 important office of preaching. 
 
 NOR will this liberty render the ufe of 
 the homilies necdlefs. They may ftill be 
 kept up, and publicly read as propofed, 
 every year, to the no fmall benefit of chrif- 
 tian auditories, efpccially the more illite- 
 rate part of them, who greatly {land in 
 need of fuch plain inftruclicns, and for 
 whofe improvement in Chriftian knowledge 
 4 and
 
 ( "9 ) 
 
 and practice fuch popular difcourfes ought to 
 be chiefly calculated. 
 
 A NOBLE collection of this kind might 
 be made (if made with true judgement, and 
 \vithout intermixing any points of doubt- 
 ful difputation) out of the beft Eng/ijh 
 fermons already extant : And fuch a col- 
 lection would do real honour to this church 
 and nation, and particularly to the clergy ; 
 exhibiting fuck illuftrious examples in this 
 kind to other proteftant churches, if not 
 alfo to that of Rome. 
 
 IF any clergymen, after fabfcription (as 
 before fuppofed) {hall make undue ufe of 
 the liberty of preaching, and perlift to mif- 
 apply that liberty, the ftate, after having 
 given due admonition, may very juftly, 
 cither totally prohibit their preaching, or, 
 which may on fome accounts be better, con* 
 fine them to the ufe of the homilies only -, 
 as they may alfo, for a while confine young 
 divines, not as yet fufficiently exercifed in 
 the word and miniftry, and lefs acquainted 
 with the true delign of preaching the gof- 
 pel of Chrift to the world. Which is not 
 to acquire temporary lucre here, but to 
 prepare men for life and immortality here- 
 after.
 
 ( 120 ) 
 
 N VI. 
 
 Candid fentiments in favour of duti- 
 ful applications for a review. 
 
 CANDOUR, benevolence, and gene- 
 rofity of temper, joined with good 
 fenfe and folid judgement, will always in- 
 cline men to judge favourably of any well 
 meant attempt, conduced with moderation, 
 to ferve the intereft of true religion, and 
 promote the honour of the Englijh refor- 
 mation. 
 
 SEVERAL endeavours of this kind have 
 been exerted of late years, and been well re- 
 ceived and approved by men of ferious 
 piety, unbiaffed in their affections, and un- 
 prejudiced in their inquiries : who well un- 
 derflood the Chriftian religion, and wiihed 
 to fee many things in the church of Eng- 
 land rectified, according to the model of 
 that religion ; being well-known friends to 
 
 this
 
 this church, and men who underftand, and 
 would promote its true intereft. 
 
 SOME indeed have flood out in oppofition 
 to thefe benevolent undertakings, and done 
 what they could to prevent the good fuccefs 
 of them. The motives to this oppofition 
 are fufficiently obvious, and fcarce any one 
 that has any tolerable knowledge of the 
 world, and the felf-interefted views of 
 many men in it (regardlefs, in comparifon, 
 of the interefts of true Chriftianity,) can 
 fail of gueffing aright concerning the hidden 
 fp rings of thefe perverfe proceedings. 
 
 OTHER things in the writings of this 
 prejudiced fet of men, may be borne with ; 
 but bitternefs and virulence (the common ef- 
 fects of church- bigotry) are inexcufable - 
 With how much better fpirit, better fenfe, 
 and better judgement, does a moft learned 
 and worthy perfon (now defervedly exalted 
 to one of the higheft {rations in the church) 
 fpeak of all good endeavours tending to the 
 improvement of it, and calculated for the 
 advancement of true religion in it : Enough 
 one would, think, to excite at leafl fome 
 little diffidence, and even of regret and felf- 
 condemnation, in thofe who have hitherto 
 been fo peremptory and arTuming, and, not 
 unfrequently, contemptuous and overbear- 
 ing*
 
 ( 12* ) 
 
 ing, in their treatment of their brethren on 
 thefe and the like occafions. 
 
 " LET no one lightly entertain fufpicions 
 of any ferious propofal for the advance- 
 ment of religious knowledge; nor out of 
 unreafonable prejudice endeavour to obftruct 
 any inquiry, that profefles to aim at the far- 
 ther illuftration of the great fcheme of the 
 gofpel in general, or the removal of error in 
 any part, in faith, in doctrine, in practice, 
 or in wormip." Dr. Loivt&'s vifitation-fer- 
 mon at Durham, 1758, publilhed at the re- 
 queft of the Lord Bimop of that dioceie. 
 
 ANOTHER well-tempered and judicious 
 divine of our eftablimment, having obferved 
 the indifcreet conduct and malevolent fpirit 
 of fome men, in oppoling all good djeligns 
 for farther reformation and improvement in 
 this church, thus delivers his thoughts with 
 moderation and reafon. 
 
 " SOME few things in our eftablifhed 
 mode of wormip and difcipline have been 
 thought capable of being better adapted to 
 the defign of Chriftianity, and reprefenta- 
 tions have been made from time to time, 
 propofing to bring thefe things to a maturer 
 and more accurate revifaj. Such reprefen- 
 tations, it is true, have been too often made 
 with an indecent acrimony of ftyle, and 
 
 ground-
 
 ( "3 ) 
 
 groundlefs invectives againft theprefent fpi- 
 rit of the church itfelf, and the faireft cha- 
 racters that have ever adorned it. To thefe, 
 the moft efFeclual anfwer would be an ex- 
 ample of greater moderation and candour 
 in ourfelves. We have indeed no other way 
 of confuting this calumny, but by evidenc- 
 ing the fame principles now, which origi- 
 nally gave rife to our happy conftitution ; 
 by our general readinefs to embrace the 
 truth, in what garb, and from what quar- 
 ter foever it may chance to be conveyed to 
 us, by our free acknowledgement upon con- 
 vidlion, mould there appear to be a real 
 expediency for fuch a revifal, and confift- 
 ently with this conviction, by our unani- 
 mous concurrence in every prudent endea- 
 vour, and feafonable application to procure 
 
 it. Should the candid and refpedful 
 
 difquifitions of fincere and hearty well- 
 wimers to our eflablimment, upon the pof- 
 fibility of raifing it a fingle ftep nearer to 
 perfection, be reprefented as tending not 
 to improve, to ftrengthen and perpetuate 
 it, but to overturn and ruin it altogether ; 
 will it not be faid, that very flender indeed 
 is our efteem of the folidity, or fundamental 
 right comlruftion of the fabric itfelf, if we 
 fufpeft its ability to ftand a flight exami- 
 nation ? But if it mail appear that we caft 
 them afide with contempt, or anfwer them 
 
 only
 
 ( "4 ) 
 
 only with illiberal abufe, an overbearing 
 method of difputation, and every little art 
 of evading and perplexing the point in de- 
 bate, will not our adversaries be ready to 
 remind us of the fimilar conduct of the 
 Scribes and Pharifees of old, and the feve- 
 rity of the cenfure pa(Ted upon them by 
 truth and righteoufnefs itfelf ? How cheap 
 a triumph (hall we thus afford them, by 
 injudicioufly ftooping to the fame low fhifts 
 in defence of a better caufe ! Let us rather 
 openly (hew that we fear no confequences 
 of bringing our excellent eftablifhment TQ 
 the ftri&eft fcrutiny, by chearfully uniting 
 our endeavours, our good wifhes at leaft, 
 for that purpofe, .with thofe of every de- 
 cent and fair difquifitor, never doubting but 
 its own intrinfic merit upon the whole, will 
 of itfelf protect from injury every elTential 
 and important part of it. 
 
 " All human regulations without 
 exemption are amenable to the bar of reafon. 
 They may claim obedience, it is true, from 
 every member of a community, as far as 
 they are confident with the laws of Gcd. 
 Notwithftanding this, whatever natural 
 rights men may in a focial ftate be reafon^ 
 ably led or compelled to furrender, their 
 right of private judgement muft remain for 
 ever unalienable, as well with refpect to ec- 
 
 clefiaftical
 
 clefiaflical as to, civil regulations. Decently 
 to remonftrate againft any inconvenience 
 apprehended to arife from human laws of 
 either fort, mould by no means be deemed 
 incompatible with all the deference that is 
 due to the authority of their fuperiors j all 
 the requifite obfervance being in the mean 
 time dutifully fubmitted to, and all juft 
 acknowledgements humbly paid to the good 
 intentions of the impofers. Inftead of re- 
 fenting this conduct as an infult againft an 
 eftablifhment founded on religious liberty, 
 let us be afTured that its mod venerable 
 guardians regard it rather as a teftimony of 
 a fincere efteem of their judgement and 
 candour, as proceeding from a real per- 
 fuafion, that they confider their exalted 
 ftation as an engagement to diftinguilh 
 themfelves in fupport of the principles of 
 true proteftantifm. In faft, no offence is 
 likely to be taken by thofe, who are prin- 
 cipally concerned to declare it, at any at- 
 tempt conducted with the fame fpirit, to 
 ftrike out from the moft harmonious and 
 complete conftitution, every occaiion of 
 difcord, every (hadow of an imperfection." 
 Dr. Duncans fermon at the Bimop of 
 Winchefters annual vifitation at Bqfingjtoke, 
 1769. In p. 22, is a proper note * 4 refer- 
 ring to Dr. Ba/guy's fermon at the confe- 
 cration of the Bilhop of Landaff* 
 
 SOME
 
 ( 126 ) 
 
 So MS controverted doctrines contained 
 in the articles of the church, <c have been 
 interpreted in a different fenfe by writers 
 of the firft authority in the church. This 
 latitude of conftruclion feems to have been 
 claimed and allowed from the beginning. 
 It has been defended by almoft all who 
 have written profeiTedly upon them ; and 
 they have certainly, for more than a cen- 
 tury pair., been generally interpreted, and 
 that openly and avowedly, and therefore, 
 I hope honeftly, with this latitude. But 
 it is ftill pain and grief to ingenuous minds 
 to fubfcribe to forms, which in their firfl 
 appearance they cannot approve. ' I muft 
 therefore earneftly join with thofe who 
 wifh to fee the minifters of our church re- 
 lieved from this burden : from which, 
 though bound by the fame law, and for- 
 merly attached, at lead as firmly by preju- 
 dice, to the rigid interpretation,, the mi- 
 niders of our diffenting churches have 
 found a way, and are, I. am informed, very 
 generally allowed by their congregations, 
 as well as by the magiftrate, to exempt 
 themfelves. That there have been, and 
 may flill fubiiii, many difficulties in the 
 way of attempting this alteration in our 
 national church, every thinking and candid 
 perfon will allow. And therefore, till this 
 
 can
 
 ( '27 ) 
 
 can be done, it feems a duty in all to for- 
 bear complaining of their fuperiors, and 
 ib judge charitably of thofe, who, in fub- 
 fcribing the fame forms, aflame a liberty 
 of differing from them in the manner of 
 interpretation : and for which licence they 
 may now furely plead the tacit confent 
 and allowance both of the church and 
 irate." Dr. Adams?, fermon intitled A teft 
 of true and falfe doffirines, preached at Sa- 
 lop, 1769. Concerning the dropping of 
 fubfcriptions in feveral proteftant congrega- 
 tions in Eng/and 3 -*, fee Remarks on the fe- 
 cond and third letters againft the Confejjicnal, 
 1768, p. 28. 
 
 Some farther remarks on the fame fubjeft . 
 
 DR. Adams's obfervation is a very juft 
 one, that tho' the articles are now gene- 
 rally interpreted with a latitude, and that, 
 without any apparent difapprobation on the 
 part of the governors, ftill it is pain and 
 grief to ingenuous minds to fubfcribe to forms ', 
 which in their Jirfl appearance they cannot 
 approve. Is the continuing to enjoin this 
 practice, either fo defireable and neceflary 
 on the part of the governors, that it can- 
 not be difpenfed with ; or fo agreeable and 
 convenient on that of the governed, that 
 they will be loath to give up a cuflom en- 
 tailed
 
 tailed upon them by their venerable ari- 
 ceftors ? Will it not be thought that the 
 conduct of the former, may have too much 
 in it of the appearance of ufurping domi- 
 nion over conscience, and that the con-* 
 duel: of the latter may feern to carry 
 fome refemblance of practifing the long ex- 
 ploded doctrine of pajjii)e obedience ? The 
 fituation of the latter in this refpect, feems 
 to be by no means eligible ; and it may 
 well be hoped, that it is in the power of 
 the former to relieve their brethren under 
 thefe difficulties * 6 . It cannot furely be 
 fuppofed that the Apoftles, if they were 
 ftill living, would lay upon them fuch 
 burdens 3 nor can it reafonably be ima- 
 gined, that fince this practice is found to 
 be now exifting, being enjoined and en- 
 forced by mere human authority, they would 
 commend gofpel-minifters for fo tamely 
 giving up their gofpel -liberty, and much 
 lefs if thereby they brought their confci- 
 ences into a fnare, and departed in any de- 
 gree from the integrity and fimplicity of 
 the Chriftian character. When Peter de- 
 bafed himfelf by criminal compliances, in* 
 coniiftent with that character, in order to 
 ingratiate himfelf with a prevailing feet, 
 St. Paul, we are told, withftood him to 
 the face, and cogently remonftrated againfl 
 thofe compliances, as unfuitable to the 
 
 profeffion
 
 profefiion of a' Chriftian, and much more 
 of a Chriftian miniiler, whofe principal 
 care and concern it mould be, that the mi- 
 niftry might not by his mifconduct be juftly 
 blamed. Where the Apoftle plainly inti- 
 mates the neceffity of being upon guard 
 again ft temptation, and every inducement 
 to offend confcience. No political motives, 
 no prudential coniiderations, no worldly in- 
 terefts> mould induce us to act inconfiftent- 
 ly with known duty. 
 
 AND befides, we ought to pay fome de- 
 cent regard to the fentiments of the world 
 cpncerning our conduct in "this matter. 
 For, however we may fatisfy ourfelves, 
 whether upon principles of expedience and 
 prefent intereft, or thofe of any more laud- 
 able nature, the world will generally en- 
 tertain but an indifferent opinion of our in- 
 tegrity in our fubfcriptions, and will im~ 
 pute them to other motives than a perfua- 
 fion of the truth of what we fubfcribe to. 
 Severe have been the cenfures, and frequent 
 the charges, throv/n out againft the clergy 
 in this view. Churchmen, as they would 
 ftill be thought, have joined with unbe- 
 lievers in the cry j which is now become 
 a common topic of converfation and of 
 pamphlets, and lefTens the efteem of the 
 clergy among the people. A very keen 
 unbeliever fpeaks with great contempt both 
 K of
 
 of them and of their fubfcriptions : c< Thofe 
 dirty fences, fays he, of the church called 
 
 jubjcriptiom ; which are not only the flain 
 of a good conference, but difcouragements 
 in the fludy of the fcriptures," [how little 
 foever he regarded thofe fcriptures.] And 
 again, he charges the clergy as being in 
 thefe and the like refpecls a very bad fort 
 of men y paying little or no regard to ho- 
 nour and confcience, integrity and truth, 
 when their intereft comes in competition 
 with either. " The clergy, he fays, in 
 their principles, in their oaths, and in their 
 
 Jiiblcriptions, are fo accuflomed to prevari- 
 cate with God and man \" The other clafs 
 of obj.eclors, no lefs virulent, and of the 
 two more heated with zeal, fpeak of this 
 reverend fraternity as a let of men, " who 
 have impioufly and hypocritically fet their 
 hands to doclrines, which in their hearts 
 they never afTented to, carrying on a fo- 
 lemn farce of fubfcribing," &c. Again : 
 " Religion (they obferve) is fadly expofed 
 and brought into contempt, by the conduct 
 of too many of the clergy, in fubfcribing 
 to what they do not believe, and fubmit- 
 ting to the loweft and bafeft equivocations 
 in order to defend proceedings, which in 
 every other fphere of life w r ouM be con- 
 demned as contrary to all the received 
 principles of common honefty and fair deal- 
 ing amongft men." And the objectors cor- 
 roborate.
 
 roborate their obfervations with thofe noted 
 words of Dr. Waterland-, ' If either (tate- 
 oiths on the one hand, or cburch-fubfcrip- 
 ttons on the other, once come to be made 
 light of, and fubtleties be invented to de- 
 fend or palliate fuch grofs inlincerity ; we 
 may bid farewell to principles, and religi- 
 on will be little elfe but difguifed atheifm." 
 Serious men will allow, that thefe words 
 carry weight with them, and deferve to be 
 regarded ; and zealots will not fail to turn 
 them into obloquies and reproaches. Now, 
 
 CAN we hear thefe obloquies, and bear 
 with thefe reproaches from year to year, 
 without concern, without emotion, without 
 any endeavours to cut off the occafion of 
 them ; which is fo obvious to every one's 
 view, and cannot be denied to be prejudici- 
 al to the interefl of religion, as it brings 
 fuch fevere reflections upon the teachers of 
 it. 
 
 FOR my own part, I am fully convinced, 
 that thefe and the like reflections will always 
 be flung out againft the clergy of the church 
 of England, fo long as they are tied down 
 by their governors to the neceility of fub- 
 fcribing to human forms ; which are, fome 
 of them at lead, of dubious interpretation, 
 if' not alfo of dubious authority, and are 
 K 2 and
 
 and will always be a means of perpetuating 
 debate and contention (inflead of eftabUJking 
 confent touching true religion) among his 
 Majefty's fubjects in thefe kingdoms. And 
 are debates and contentions fuch defireable 
 things among fellow-chriftians, fellow-pro- 
 teftants, and fellow-fubjects under the fame 
 government ? The intereft of our country 
 in church and ftate, calls for commifera- 
 tion, calls for redrefs in this matter : a fa- 
 vour which it may be hoped will not be 
 much longer delayed. The occafions are 
 preffing, the diforders menacing, and pro- 
 bably will be growing, till a redrefs is 
 granted. Which, as far as hitherto ap- 
 pears, can no other way be accomplimed, 
 tHan by dropping the prefent forms of fub- 
 fcription altogether, and contriving fome 
 other and better method, which is fuffici- 
 ently fealible, of fecuring a fet of faithful 
 miniflers to the church, and reftoring peace 
 to it* 7 . 
 
 THE
 
 ( '33 ) 
 
 THE 
 
 EDITOR'S REMARKS 
 
 On N I. 
 
 , in eff'ett, the text into the bar- 
 gam.] The text is Beb. xiii. 17. 
 Obey them that haw the rule over you, and 
 Jubmit your/elves ; for they watch for your 
 fouls. Of the numerous obftacles which 
 are found in the way of fcripture-know- 
 ledge, there is fcarce any one we have great- 
 er reafon to lament, than the fupinenefs 
 with which fo many are obferved to rely on 
 the judgement of commentators, to the 
 diftruft or negledt of their own understand- 
 ings. " It has never been doubted," fays 
 Dr. Balguy, " that the authority of which 
 " the ApoiHe here fpeaks, is C/6rr^-autho- 
 " rity." Perhaps we mould find, were we 
 to make the fearch, that the do&or is under 
 a miftake in fuppofing this has never been 
 doubted. But if we mould not, yet the 
 fufFrage of the whole tribe of expolitors 
 ought not to have had any weight, where fo 
 K 3 little
 
 ( '34 ) 
 
 little befide appeared to countenance fuch 
 an interpretation. 
 
 THAT the Apoflle fpeaks here cf 
 church-authority, " Jiifficient/y appears," it 
 is faid, " from the reaibn affigned for our 
 ts fubjection. We are to obey our gover- 
 " nors, becaufe they watch for our fouls : 
 " a circumftance which clearly points out 
 " fpiritual authority, and diftinguilhes it 
 " from civjl." This is a mod trivial cir- 
 cumftance indeed, and which one is fur- 
 prifed to find a man of Dr. Ba/guy's erudi- 
 tion, laying fo great a ftrefs upon. From 
 the mere JLngliJJj reader alone fuch an ob- 
 fervation might be expected. So then it 
 fhould feem, that if it had been rendered 
 "for they ivatchfcr YOU" inftead of, for 
 * c YOUR SOULS" the objects of that obe- 
 dience and fubjeclion which the Apoflle re- 
 commends, might be cur civil governors ; 
 at lead, fpiritual authority would not have 
 been " clearly pointed out." And can the 
 doctor be ignorant, that 4-^>; is frequently 
 ufed by the facred writers for the whole 
 pcrfin ? To mention no other inrlance, it 
 is fo ufed in Row. xiii. i. and that on the 
 very fubjecl: of obedience and fubmiffion to 
 civil authority. " Let every SOUL (4^) 
 " [every perfon] be Jubjett to the higher 
 ft powers." 
 
 WE
 
 ( '35 ) 
 
 WE may obferve alfo, that the circum- 
 llance in the text under confideration, which 
 is fuppofed fo clearly to point out fpiritual 
 authority, viz. " they watch for your Jouti* 
 depends upon an uncertain rendering of 
 the original. If the comma after y/u&' had 
 been placed after the word xywirvyjaiv, the 
 rendering mufi not have been " they watch 
 " f or y ur l ou ^ lL)Ut " they watch, as 
 " they that mud give an account for your 
 ** fouls' [of or concerning you.] And 
 this puncluation is both admiffibie on gram- 
 matical principles, and conformable alfo to 
 the reading of the Alexandrine Copy itfelf, 
 which puts uirep TUV 4^au- vu.w after the 
 word stTroJoiHToi'ix. This, however, is not 
 mentioned in preference to the reading 
 which our tranllators followed ; but only 
 to mew on how uncertain a foundation 
 Dr. Ba/guy's whole fyftern mufl reft, who 
 could confider a circumilance fo frivolous 
 and dubious, as " dearly and jufficlentiy 
 tf pointing out fpiritual authority, and dif- 
 " tinguiihing it from civil." 
 
 AGAINST this only circumflance in the 
 text, and the authority of expofitors, which 
 to our aftonimment have appeared deciiive 
 to the learned writer, it will be iufficient to 
 vyeigh the general tenor of the infractions 
 K 4 c>i*
 
 ( '36 ) 
 
 of Chrift and his apoftles on the head of fub- 
 jedlion to human authority. In matters of 
 a civil and merely temporal concern, obe^ 
 dience and fubjeciion thereto are frequently 
 enjoined ; in thofe of a. Spiritual nature, they 
 are not only unenjoined, but abfoiutelyy0r-r 
 bidden. In tbefe, to Jefus Chrift alone is 
 obedience ever reprefented as due. Even his 
 own minifters, the apoftles, who adled un- 
 der his immediate cmrtmfffion t claimed it not 
 to themfelves. 
 
 YET there are not wanting directions 
 to Chriftians, refpe&ing their duty towards 
 their fpiritual inftrudors. At the feventh 
 verfe of this very chapter from which the 
 Doctor has chofen the fubjec~t of hisdifcourfe, 
 we meet with two directions on this head. 
 But neither of them point out obedience and 
 fubjettion to be the due of fuch rulers as 
 are there referred to. " REMEMBER them 
 " which have the rule over you, who have 
 t jpoken unto you the word of God : ickote 
 " FAITH FOLLOW, conjidering the end of 
 " their confer fat ion" Thefe faithful dif- 
 penfcrs of the word of God were well wor- 
 thy of kind remembrance and a careful ///- 
 tation from their hearers, whofe wafters* 
 however, they were not, that they mould 
 be obeyed. But the rulers referred to in the 
 J7th verfe are confidered by the apoftle as 
 
 entitled
 
 ( '37 .) 
 
 entitled to obedience and Jubmiffion ; a cir- 
 cumftance which clearly points out civil au- 
 thority, and diftinguifhes it from fpiritual. 
 Nor is the reafon affigned for our fubjec- 
 tion incompatible with the fuppofition, that 
 the apoftle fpeaks here of civil authority. 
 On the contrary, it is affigned with great 
 confiftency and propriety. We are to obey 
 our civil governors, becaufe they watch for 
 [vTref, over] us, as they that muft ghe an ac- 
 count ; that is, thofe who are placed in au- 
 thority over us exercife that authority in 
 pur own behalf. It is to our advantage and 
 not detriment, that they are entrufted with 
 it ; and they are bound to ufe it to this end, 
 being themfelves under authority, and hav- 
 ing their fuperiors in the ftate to whom they 
 are accountable for the difcharge of their 
 office in the protection and fecurity of our 
 perfons and properties : Or, it may be, the 
 apoftle refers here to the care thefe rulers 
 were appointed by the ftate to exercife more 
 particularly over Cbriftians, to obferve and 
 infpect narrowly their conduit, to watch 
 and keep guard, dypvTrvaua-tVy over this new 
 fer., whofe behaviour they were to report 
 to the higher powers, and were anfwerable 
 for any difturbance they might occafion, 
 and mal -practices they might be guilty of 
 again ft the ftate. But in whichever of thefe 
 two ways we may underftand the reafon 
 
 affigned
 
 aiTigned by the apoftle for the obedience 
 and fubmilHon of thofe to whom he writes, 
 it is far from being inapplicable to his defign 
 of admoniming them of the duty they owe 
 to their civil governors. 
 
 * Either church.] How could our au- 
 thor expect to find Dr. Ba/guys defcription 
 of a Church in agreement with any of the 
 defcriptions given of a Chrijlian church ? 
 The doctor acknowledges, that in what he 
 hath faid of church-authority he hath con- 
 fidered a church, as an inftitution merely 
 human- Neither the Chriftian church in 
 general, therefore, nor a Chriftian church 
 in particular, was neceflary to be defcribed. 
 The marks and characters of either would 
 only have encumbered his plan, and ferved 
 to expofe its heterogeneous mixture. 
 
 3 A clrcumflance of no moment. .] The 
 
 paflage in Dr. Ba/guy's fermon here referred 
 
 to ftands thus " It will be urged, per- 
 
 f haps, that I have confidered a Church 
 
 * as an inftitution merely human ; whereas 
 
 * the Chrijlian church derives its authority 
 ' fron; God. This will be readily admit- 
 
 * ted : but the Divinity of its origin is a 
 " circumitance of no moment in the prc- 
 " fent enquiry." True; this circumflance 
 
 is
 
 ( '39 ) 
 
 is of no moment in the prefint enquiry j that, 
 is to fay, as it is concluded by the Preacher, 
 But then another objection lies againft all 
 that has been urged in the fermon ; which 
 is, that t\\zprcfint enquiry is itielf of no mo- 
 ment to the church of England, as part of 
 the Chriftian church. We want riot to 
 know our rights and duties in our merely 
 civil and political capacities, what fubmif- 
 iion is due to them that have the rule over 
 us, and what rights belong to them, conli- 
 dered as prefiding over a merely human in- 
 jftitution; but in what relation the church 
 and its governors ftand to each other, con- 
 fidered, both of them, as members of the 
 Chriftian church, and acknowledging the 
 Divine original and authority of fcripture. 
 The enquiry, purfued without any regard 
 to this circumftance, concerns us not as 
 Chrijlians^ but as fubjefts -, and is, in far, 
 an enquiry into the nature and extent of civil 
 and political authority, not of Jpiritual, to 
 which, however, the archdeacon fuppofeth 
 his text to refer, and in refpecl: of which 
 he propofed to give, in his difcourfe, an ac- 
 curate defcription of cur rights and duties, in 
 vain, he tells us, fought for in fcripture it- 
 fclf. 
 
 4 Every form of religion, &c.~\ In mak- 
 ing this extract, our author has wanted his 
 
 ufual
 
 ufual accuracy. This is obferved in juftice 
 to Dr. Balguy, who doth not ajjert, that 
 *' every form of religion requires attention 
 " and ftudy in thofe who are to teach it." 
 He is fpeaking of the advantages which 
 may be obtained by committing the offices 
 of religion to fome certain perfons. Among 
 other advantages attending a defignation of 
 particular perfons, is mentioned the fol- 
 lowing one, viz. that " they [the offices] 
 " are much more likely to be performed as 
 " they ought to be. This at lead:," it is 
 added, " muft be true under every form of 
 " religion^ that requires attention and ftudy 
 in thofe who are to teach it." 
 
 5 Nor will .he give, &c.] Dr. Balguy's 
 words are" No man will give his time to 
 " the public, unlefs excited by public re- 
 " wards: No man can give his whole time, 
 " without expofing himfelf to want and 
 ** ruin." It is not to be doubted, how- 
 ever, that in the firft ages of Chriftianity 
 many men gave their time, and no fmall 
 portion of it too, to the public for this va- 
 luable purpofe, unexcited thereto by public 
 rewards. Nor are we without inftances, 
 in thefe latter times, of our religion being 
 moft ably defended, its doctrines rationally 
 explained, and its precepts warmly and for- 
 cibly recommended by men who were in- 
 
 fluenced
 
 fluenced by no mercenary views, who for 
 their valuable labours of this kind, neither 
 enjoyed any public emoluments, nor enteiv- 
 tained expectations of any other rewards 
 than thofe which accompany willing and 
 gratuitous endeavours to ferve the caufe of 
 true religion. The reader will anticipate 
 fome of the following names, fo juftly cele- 
 brated, and all worthy to be mentioned and 
 remembered with efteem Locke, Sir Ifaac 
 Newton* Sir Peter King, Milton, Addifon, 
 Steel, Littleton, Weft, Collet. 
 
 6 Confident and uniform.'] It is really 
 aftoniming how weakly, and how difcredi- 
 tably for the proteftant caufe, this fame out- 
 ward conliftency and uniformity in religion 
 is praifed and pleaded for by the modern 
 advocates for church-authority. Here it is 
 recommended as being . of the higheft im- 
 portance to the interefts of religion. Surely 
 our preacher would do well to confider, 
 that religion was mqft confiftenc and uniform 
 in its outward appearance, when its native 
 influence on the underftandings and hearts 
 of men was moft obftrucled by the corrup- 
 tions of the church of Rome. External uni- 
 formity in religious worfhip, fo much the 
 boafl of that church, is, and can only be, 
 the effedt of an implicit obedience to human 
 authority. Where the right to private 
 
 judgement
 
 judgement is afferted, and while men con- 
 tinue to be men, that is to fay, fallible be- 
 ings, religion in its outward appearance 
 will not be uniform. It was the aflertion 
 of this right which broke the uniformity of 
 the church at the reformation, and has in- 
 troduced fuch a variety of external modes 
 of wormip. Yet, which is of the highejl im- 
 portance to the real interefts of religion ; 
 uniformity in its outward appearance, (which 
 impofition on the confciences of men can 
 alone eftedt) or the exercife of private judge- 
 ment, (which admits not of fuch an uni- 
 formity) can be no queftion with a confident 
 proteftant. 
 
 BUT " without uniformity," fays the 
 Doctor, " public inftitutions can never ob- 
 " tain their full effedt." Public injtifu- 
 tions are here ambiguoufly ufed. But will 
 it be affirmed, that the religion publicly in- 
 jlituted by Chrift and his apoftles may not 
 have its genuine effedt upon the minds and 
 conduct of its profeiTors, without this ex- 
 ternal uniformity ? Surely not. 
 
 IT is further urged in behalf of uni- 
 formity, that " doubt and difcord are the 
 " inevitable confequences of diffenfion." If 
 by diffenfan is meant (what mould be meant 
 in this place) want of uniformity, nothing 
 
 can
 
 can be lefs true than the above aflertion. 
 Perfons maychufe to be uniform in the out- 
 ward appearance of religion, who yet may 
 entertain much doubt of the truth and ex- 
 cellency of the dodlrines they profefs. But 
 fo far is doubt from being an inevitable 
 confluence of diflent from the mode of re- 
 ligion eftablifhed in any community, that 
 it is generally the caufe of that diilent. Nor 
 is it more true that difcord is an inevitable 
 confequence of the want of external unifor- 
 mity in religion : The papifts excepted, who 
 of all thofe that diffent from the mode of re- 
 ligious worfliip eftablimed in this country, 
 are, in. conjequence of that difient, the more 
 troublefome and factious members of the 
 community. Nay, difcord and dirTeniion, 
 it is but too well known, have been the con- 
 Jequence of attempting to enforce this fame 
 uniformity in the outward appearance of re- 
 ligion; and concord and unanimity have 
 been happily experienced to refult from 
 every act of indulgence (hewn to proteftants 
 in the exercife of their various modes of 
 religious wormip. 
 
 " EITHER," the Doclor further obferves* 
 " the variety of religious forms, (hakes and 
 " fubverts the belief of all religion ; or the 
 " warmth of oppoiition, whilft it kindles 
 ** rnens zeal, fuppreffes and flifles every 
 
 " other
 
 ( '44 ) 
 
 c< other virtue." On the former of theie 
 obfervations it will be fufficient to remark, 
 that there is not the leaft proof here ad- 
 duced of the effect attributed to this variety 
 in the outward appearance of religion. And 
 the probability is on the other hand ; viz. 
 that the permitting the members of any 
 community to worihip God every feet in 
 its own way will not make and fubvert the 
 belief of all religion, but rather tend to 
 promote and confirm the true, while it is a 
 trial indeed upon all religion. As to the 
 latter obfervation, that " the warmth of 
 " oppofitio.n fupprefles and fiifles every vir- 
 " tue," if it be a juft one, is it not the 
 ftrongeft argument poilibleagamft rigorouily 
 infifting upon an external uniformity in re*- 
 ligion ? For, this it is which caufeth that 
 warmth of opporition complained of. While 
 every feet enjoys, and is protected by gor- 
 vernment in the exercife of its own mode 
 of worihip, there is no foundation for op- 
 pofition : And in that cafe, if " mens 
 " zeal be kindled," it can exert itfelf in no 
 way that will be prejudicial to the in- 
 terefts of religion and morality, or trouble- 
 ^forhe to civil government. See this fub- 
 je6t more largely difcuiled in anfwer to Let- 
 ters concerning Confeflions of Faith, &c. 
 Part iii. p. 9 26. Newbery, 1769. 
 
 7 All
 
 ( '45 ) 
 
 7 All church-authority fhould be under 
 the controul of the civil governor.] It is the 
 duty of the civil governor, not only himfelf 
 to forbear exerciling any dominion over 
 confcience, but alfo to protect his fubje&s 
 from the attempts of others to lord it over 
 their confciences. For this end alone, viz. 
 the protection of the fubjed: againft any un- 
 jufl claims of church-authority, it is that 
 church- authority mould be under the con- 
 troul of the civil governor. But then the 
 civil governor, who is to frame his public 
 conduct by the laws of the community, 
 fhould himfelf be under the controul of 
 
 fuch laws as are calculated to fupport, not 
 to infringe the rights of confcience : In 
 other words, confcience ought not to be un- 
 der the controul of either our civil, or ec- 
 clejiajiical governors ; it mould be perfectly 
 
 free, and that freedom fecured to every 
 member of the community by law. 
 
 8 Not the BEST but the LARGEST feft 
 'will naturally demand the protection of the 
 magljlrate ] But why mould not both of 
 them receive the protection of the magi- 
 ftrate ? If the largeji " will naturally de- 
 " mand" it, the befl will furely deferve it. 
 And mould not merit weigh more with the 
 magiftrate, than numbers ? To fpeak the 
 
 L plain
 
 ( 146 ) 
 
 plain truth, Dr. Balguy ought to be afhamed 
 of the principle on which he limits the 
 protection of the-magiftrate. Not only is 
 the beft t equally with the largefl feff, en- 
 titled thereto, but every individual hath a 
 natural and un alien able right to the fame. 
 
 9 rfhat authority once ESTABLISHED muft 
 be OBEYED,] If this be true, how fhall we 
 vindicate the reformation from popery ? 
 The authority of the church of RCJJK was 
 once eftablifhed in thefe kingdoms. Ought 
 it to have been obeyed? It ought; and 
 " thofe that refitted it, refifted the ordi- 
 " nance of God, and received unto them- 
 " felves damnation," if what the Doctor 
 alledges be true, that the founders of our 
 religion are in this one point clear and ex- 
 plicit, that authority once eftabl/Jhed muft be 
 obeyed. But it is not true ; fo far from it, that 
 in this one point, viz. of fubjection to human 
 authority in the matter of religion, the foun- 
 der of our faith is clear and explicit, that fuch 
 authority ought neither to be eftablifhed nor 
 obeyed. " Be not ye called Rabbi : for one 
 " is your mafter, even Chrifr, and ail ye 
 " are brethren. And call no man your fa- 
 " ther upon the earth : for one is your fa- 
 ** ther which is in heaven." 
 
 10 An wbelitver in MANY of tfafe arti- 
 
 cles.}
 
 ( H7 ) 
 
 cles.] Why (hould Dr. Balguy lye under 
 this imputation ? Who has any bufmefs 
 with his lincerity or infincerity in fubfcrib- 
 ing the 39 articles ? This concerns him- 
 f e lf greatly; but it concerns himfelf only. " I 
 " would not myfelf," fays our author, " af- 
 tc firm this," [that the doctor is a non-be- 
 lieving fubfcriber.] No : That would have 
 been very unlike our author's candid turn of 
 mind, as well as the decency and good man- 
 ners with which his own remarks are always 
 made. Yet I cannot help wifhing he had 
 forborne to fuggeft the fufpicion of any other 
 perfon on this head. And upon what does 
 the writer here cited ground his charge ? 
 Why truly, upon his own opinion of Dr. 
 Ba/guys good fenfe. '* I have," faith he, " fo 
 " good an opinion of Dr. B a/guy's good fenfe, 
 '* as to think it is a thoufand to one, but 
 " that he himfelf is an unbeliever in many 
 " of thofe articles." How weak! How 
 arrogant ! Has the archdeacon actually 
 exprefled any diflatisfaction with the articles 
 to which he has fubfcribed ? Has he be- 
 trayed any fymptoms of the infmcerity of 
 which he is here accufed, by any refine- 
 ment upon the nature and end of fubfcrip- 
 tion, or by a forced and ambiguous con- 
 flruction of any particular articles ? If he 
 has, his confiderer would not have done 
 amifs,nor taken an unjuftifiable liberty with 
 L 2 him,
 
 him, in pointing out the inftances. But 
 nothing of this kind appears in the fermon, 
 It is the preacher's- good fenfe only which 
 makes this vaft odds of a thoufand to one 
 againft his honefty in fubfcribing. In mort, 
 this writer fits in judgement upon Dr. Bat- 
 guy and the Eng/ifb clergy in general, with 
 the like felf-fumciency that deifts and infi- 
 dels ufually exhibit in judging the profefTors 
 of Chriftianity. Poireffed of great good 
 fenfe themfelves, and meafuring other men's 
 underftandings by their own, with them it is 
 a tboufand to one but that every man of 'good 
 fenfe is an unbeliever in many articles of 
 that religion. 
 
 REMARKS 
 On N IT. 
 
 " One third of the 39 Articles of the 
 church of England ? ] A mo ft invidious 
 queftion this indeed ! But I am perluaded 
 the heavy charge againft the clergy of the 
 church of England, which it implies, and 
 is meant to let forth, will hurt our accufer, 
 on a jitft reflection upon it, much more 
 than we may fuffer in the efteem of candid 
 men, through any credit that will be given 
 
 to
 
 ( H9 ) 
 
 to his reprefentation. Dr. Prieflley has an 
 undoubted right to his own thoughts of the 
 eftablifhed clergy, and the fyftem of faith 
 and doctrine to which they are required to 
 fubfcribe. To point out too, and expofe 
 any defects in the latter, and to admonim, 
 and expoflulate with any of the former, 
 who may ftand conviffied of certain grofs 
 inconsistencies with the folemn profeffion 
 they made at the time of fubfcribing, is not 
 any unjuftifiable liberty. For this may be 
 done with candour, with decency, and with 
 fome advantage to the caufe of truth and 
 reformation. But to charge us (at leaft, to 
 infinuate fuch a charge) with not believing* 
 if we read and think at all, one third of 
 what we have folemnly fubfcribed, is more 
 than uncandid and indecent ; it is to de* 
 traffi from our good name ; it is to judge 
 us too in a matter on which mans judge- 
 ment ought not to be given. We are more- 
 over, from the very nature of fuch a charge, 
 precluded from pleading to it, though we 
 may be perfectly innocent. Conference 
 may acquit us of infincerity to ourfehes, but 
 it cannot be produced in evidence of our fin-, 
 cerity. 
 
 If Dr. Priejlley had expreiled only his own 
 
 thoughts of us in this place, and told us 
 
 that he " fuppofed us not to believe one 
 
 L 3. ' third
 
 < s third of the 39 articles," uncandid and 
 illiberal ftill he muft have been accounted, 
 but clear of the injujlice of reprefenting the 
 generality of diflenters as harbouring the 
 like uncharitable opinion of us. " Whs 
 " among the clergy, that read and think at 
 " all, are fappofed to believe one third cf the 
 " thirty -nine articles of tbe church of Eng- 
 " land?" Queftions of this kind are not 
 afked for the fake of information. But I 
 {hall leave the doctor to pick out what in- 
 formation he can en the fubject from the 
 two following extracts from a pamphlet *, 
 which I have perufed with great pleafure ; 
 and which fully proves, that freedom of 
 fentiment in religion, and of fpeech alfo, 
 is perfectly confident with a regard to de- 
 cency in remarking upon the eitablih- 
 ment, and judging its profeflbrs. 
 
 -o^bui -*'\Wv' ilr-f^w fio. fjif**n r, h 
 
 Mr. Taylor, being a/ked at his ordina- 
 tion, his opinion of the diffenting inter ell, and 
 bit rcafcns for engaging in the miniftry among 
 the di/fcnters, to his opinion freely given 
 adds " But though I profefs myfelf a 
 
 * The Duties of religious focieties confidered, in a fer- 
 mon preached at the ordination cf the Rev. PHILIP 
 TAYLOR, at Liverpool, June zift And of the Rev. RO- 
 BERT GORE, at Manctefter, Augvft zjd, 1770. By the 
 Bev. WILLIAM ENDFIELD ; with an ADDRESS, &c. 
 London: Printed for J, "jcbrj'on, 1770. 
 
 "" hearty
 
 ** hearty friend to the diiTentino: intereil, I 
 " cannot, however, omit the prefent op- 
 " portunity of declaring, that I do by no 
 *' means approve the conduct of thofe of 
 *' my own perfuafion, who take a majicious 
 '* pleafure in continually expofing the dc- 
 " feds of the religion of their coun- 
 " try, and in pouring out uncharitable cen- 
 " fures againjl thofe who fupport and de- 
 " fend it. Such a conduct as this, I am 
 *' perfuaded, can anfwer no good purpofe. 
 " Whilft I enjoy the advantages of a tole- 
 *' ration ; whilft I am permitted without 
 *' moleftation to worfhip God in the mari- 
 " ner I mofl approve ; I iliall think my- 
 *' felf bound by the laws of candour, c5f 
 *' moderation, and even of gratitude, to 
 *' refrain from faying, or doing any thing 
 ** which may give unneceffary offence to the 
 " profeflbrs of that fyitem of religion, 
 *' which the laws of this kingdom have 
 ** C9untenanced and eftabliihed." 
 
 ANOTRER refpondent on a like occa- 
 fion *, to his fentiments concerning the 
 proteftant dillenters, delivered with equal 
 freedom, adds " Neverthelefs, I am ien- 
 " lible that theie matters may appear in a 
 
 * Mr. Gore. 
 
 L 4 different
 
 * e different light to others of my fellow- 
 " chriftians. To them I willingly allow 
 " that liberty, which I take myfelf. Nor 
 " am I afraid or amamed to profefs, that I 
 " highly diiapprove of the conduct of 
 " tbofe, who are continually inveighing 
 " againft eftablifhments in general,. and 
 " drawing odious comparijons between the 
 " members of the church of England 
 " and the Dijjenters. I am well perfuad- 
 " ed, that they greatly injure the caufe 
 " they mean to ferve ; and that their con- 
 " duel: in thefe refpects will anfwer no 
 " better end, than laying a foundation for 
 '* enmity and uncharitablenefs amongft 
 " different parties of Chriftians. Whilft 
 " I am permitted to worfhip God accord- 
 " ing to the didates of my own confci- 
 " ence, and publicly to avow my religious 
 " fentiments, I (hall account myfelf hap- 
 " py ; nor fliall I ever think meanly, or un- 
 " charitably, of thofe, who can confcien- 
 " tioufly fubfcribe to articles of faith. I 
 <c entertain not the leaft doubt, that there 
 "are 
 
 REMARKS
 
 ( 153 ) 
 
 REMARKS 
 On N III. 
 
 r * So far only as ft>e determines agreeable 
 to the 'word cf God.} What doth fuch a de- 
 termination as this amount to ? Or, how 
 can the church determine on any point for 
 her members, under fuch a reftriction ? 
 Is Jke the only proper judge of what is 
 agreeable to the word of God ? Or, hath 
 not her members a right to judge, each for 
 himfelf ? If me may determine for her 
 members, what is agreeable to the word of 
 God, there is an end to the right of private 
 judgement. On the other hand -, if every 
 one of her members may judge for himfelf, 
 what is agreeable to the word of God, then 
 he mayjudge for himfelf, whether thechurch 
 hath determined fofar only as is agreeable to 
 the word of God. And if he has a right to 
 do this to judge of the determinations of 
 the church refpecting religion, he has a 
 right to aft agreeably to his own judgement; 
 without which a right to private judgement 
 can have no meaning, nor be properly 
 reckoned any privilege to him. It follows, 
 that he has a right to acquiefce in, or to de- 
 viate from the determinations of the church, 
 
 juft
 
 ( '54 ) 
 
 ib far as be may judge them to be agree- 
 able or difagreeable to the word of God. 
 In other words, the church hath not a 
 right of determining at all for her mem- 
 bers, in the matter of religion. Her de- 
 terminations may be agreeable to the word 
 of God-, but, though they mould be fo, 
 the requiring fubmiffion to them is never- 
 thelefs unwarranted by the fame word of 
 God. 
 
 15 The judgement of fociety.] I differ much 
 from our author in regard to the propriety 
 with which the writer here quoted has ex- 
 preffed himfelf. The judgement of the 
 church (for far right to determine for her 
 members is the point in {jueftion) is chang- 
 ed for, the judgement of fccitty. Such 
 inaccuracies (I am willing to conlider this 
 as a mere inaccuracy) fometimes entirely 
 fhift the queftion, and are always apt to 
 miflead or confufe the lefs cautious and 
 difcerning reader. 
 
 14 A judgement of discretion , or opinion.} 
 If we admit this difference between thefe 
 rights, their coincidence in any other re- 
 fpecl: is not worth the mentioning. The 
 judgement of fociety [the church] being a 
 judgement of authority, let the determina- 
 tions thereof be ever fo abfurd or iniquitous, 
 
 they
 
 ( '55 ) 
 
 they muft be obeyed. For " OBEDIENCE 
 " and AUTHORITY are reciprocal terms. A 
 ** right in another to rule over us, and a duty 
 ** in us to fubmit ourfelves, are but one and 
 " the fame thing differently exprefled." * 
 It is true, " our thoughts are free, and our 
 private judgement cannot be excluded by 
 the decisions of any authority upon earth." 
 But, private judgement being no more than 
 a judgement of difcretion or opinion, we 
 cannot avail ourfelves of it to any good 
 purpofe, nor exert it in action ; and our 
 thoughts being free can ferve us but to 
 brood over our religious thraldom. Our 
 author had certainly loft light of his own 
 principles, when he exhibited the obferva- 
 tions contained in this citation, as folid and 
 juft, or favourable to the rights of private 
 judgement. To preferve a confiflency in 
 abetting the caufe of religious liberty, it 
 is neceflary, that we avoid viewing the fen- 
 timents of an author by the light in which 
 he is held up to the public by perfons in 
 authority. It feems to have been thought 
 a recommendation of the paflage we are 
 confidering, that the writer of it was 'well 
 ejfaemcd by a /<?/ METROPOLITAN for his 
 abilities in controverfial divinity. 
 
 * Dr. BALCUY'S fermon preached at Lambeth-Chapel, 
 &c. pubiifhed by order of the Archbiihop, p. i. Davis and 
 JRejrmers, 1769. 
 
 M Only
 
 ( 156 ) 
 
 1 J Only to forms and circumftantiah, and 
 matters of difcipline ^\ It is obferved above 
 by this fame writer, that " the church hath 
 a right of determining, fo far only as {he 
 determines agreeably to the word of God. 1 * 
 And may not her determinations in matters 
 of difcipline be contrary to the word of 
 God ? They may. The determinations of 
 the church of Rome on that head are many of 
 them grofsly fo. It is not, therefore, a juft 
 diftindtion which is here made between 
 matters of dotfrine, and matters of discipline, 
 by way of fixing the proper object of church- 
 authority ; and the truth is, the church 
 hath not a right to determine for members 
 at all what is, or is not agreeable to the 
 word of God. That muft ever be left to a 
 man's own judgement and confcience. What 
 the author of the confeffional has remarked 
 on this fubjecl: deferves great attention. 
 " There is not," he obferves, " a word in 
 the whole controverfy concerning church- 
 authority of a loofer and more equivocal 
 fignification than the word difcipline. Rites 
 and ceremonies are reckoned by fome writers 
 among the articles of difcipline. And yet 
 rites and ceremonies may be idolatrous. Tejls 
 and Jubfcriptions are confidered by others, 
 under the notion of difcipline ; and thus 
 the magiftrate, upon the principles of the 
 
 alliance,
 
 ( 157 ) 
 
 alliance, [the church, upon the principles 
 of the Rev. W. Jones] may have the power 
 of altering dodtrines. Bp. Headley's ftate 
 of the cafe prevents confuiion. Wherever 
 confcience is concerned, whether in mat- 
 ters of doctrine or difcipline, there all law- 
 givers or judges, Chrift alone excepted, 
 are excluded." See Conf. ^d edit, page 61 
 of Preface to the/r/? edition. 
 
 REMARKS 
 
 On N IV. 
 
 16 / command tbee, unclean fpirit, &c.] 
 This form of exorcifm now {hocks us. But 
 is there not, in the office of ordination, a 
 certain form retained at this day, which 
 (in regard of the power aflumed by the 
 perfon who ufeth it) would appear equally 
 Shocking, were it contemplated without any 
 bias upon the judgement from the fanctioii 
 of human authority ? 
 
 1 7 As If Chrijl JhouU fpeak the 'words out 
 of heaven.] His grace the late archbifhop of 
 Canterbury, in his INSTRUCTIONS to can- 
 didates for orders, obferves, that, in utter- 
 ing thefe words, Whofe fins THOU dojl 
 
 forgive they are forgiven : And ivhoje t &c. 
 
 the
 
 the bifhop doth not " pretend to grant all 
 *' the powers, which the ApofHes had in 
 " this refpect." Is any power then, I would 
 afk, pretended to be granted to the candi- 
 date in. this refpecl, viz. of. retaining and 
 forgiving fins ? His grace mentions two 
 instances of the efficacy of thefe words, 
 when pronounced by the bifhop. " When 
 " we ufe them, they give you, firft, an 
 " ajjurance that, according to the terms of 
 " that gofpel, which you are to preach, 
 " men mall be pardoned, or condemned." 
 But do not thofe words give equal afTurance, 
 whether they be pronounced by a bifhcp, a 
 deacon, or even a layman ? This is no 
 proof of any power being given to the 
 prieil of retaining or forgiving fins. " Se- 
 " condly," fays his grace, " they give you 
 " a right of inflicting ecclefiaflical cenfures 
 " for a fhorter or longer time, and of tak- 
 " ing them off; which in regard to exter- 
 " nal communion, is retaining Q* forgiving 
 " offences" But is it retaining or forgiving 
 SINS ? Is the taking off an ecclefiaftical 
 cenfure, which had been inflicted, for in- 
 flance, upon an adulterer, to forgive the 
 man his SIN ? Surely not ! God alone 
 forgiveth SIN, and he forgiveth it through 
 the man Chrifl Jefus alone, and of the fame 
 aflurance is given, and that, to all Chrif- 
 tians,by the gofpel alone. See -^2 ANSWER 
 4 to
 
 to Letters concerning Confcfllcns of Faitb, 
 &c. Part III. page 82, 83! 1769. 
 
 18 Nor their act Jhould be of any force.} 
 If this be fo, what benefit doth a perfon fo 
 abfolved receive ? He cannot receive any 
 comfort from the act of the rninifter, un- 
 lefs he himfelf he fincerely repentant ; the 
 act being, in that cafe, confeiTedly of no 
 force. On the other hand, if he be repen- 
 tant, and truft in the mercy of God, he is 
 abfolved already without the minifter's act, 
 who, in that cafe, hath no power to retain 
 the man's (ins by forbearing to pronounce 
 the fentence of abfolution. Hence it ap- 
 pears, that the form of abfolution which is in 
 our office for the vifitation of the fick, is not 
 calculated for administering any true Chrlf- 
 tian comfort to the fick perfon, while it may 
 lead him to depend, for the forgivenefs of 
 his iins, upon fomething befide the mercy of 
 God in Cbrift Jefus. 
 
 I? <To every f&ing there is a feafon, &c.] 
 Yes ; and to fome things there is always a 
 feafon. Andean our author fpeak in fuch' 
 high terms of the prefent age, as being fo 
 enlightened in comparifon of the times of 
 Cranmer, and yet doubt of the fitnefs of 
 the feafon for the purpofe of reformation ? 
 Why talk of fubmitting to the wifdom of our 
 
 gover-
 
 ( 160 ) 
 
 governors, as to tie PROPER TIME for 
 difmijfing thefe encroachments upon Cbrijlian 
 liberty f If the requiring fubfcription to 
 human articles of faith be really an encroach^ 
 ment upon Chriflian liberty, it will be an ad; 
 oi jitftice in our governors (what is here 
 meekly lliled an adtof honour 'able indulgence) 
 to their fubjects, to difmifs it ; and for acts 
 of this kind the prefent is furely the proper 
 time. However, be this the due of their 
 fubjects, or only an indulgence to them, it 
 is the part and duty of thofe who think it 
 either, to apply for it, and a great impeach- 
 ment of their fenfe, as well as of their zeal 
 for the caufe of reformation, to wait, with- 
 out fuit, the offer cf it from government. 
 
 REMARKS 
 
 On N' V. 
 
 ao It is allowed on all hands, &c.] But, 
 " all the world knows," fays a moft in- 
 genious writer, " the creed which goes 
 " under the name of the Apoftles, was 
 " never penned by any of the Apoftles. 
 " The learned Dr. Sykes has proved that 
 " one of its articles was not inferted till 
 " the fourth century." And he adds," For 
 *' my own part I ihall make no fcruple to 
 
 " aflert,
 
 ( 161 ) 
 
 ** aflert, that it contains feveral grofs in- 
 " accuracies." * 
 
 * * Andfo carefully tranfmltted, &c.] Bui-, 
 "' it was rather too bajly a ftep taken by 
 V them, to draw up a fyftem of doctrines 
 " \yhich fhould tie down the belief of 
 " their fellow-pro teftants to the precife 
 <f meafure and dimenfioa of their own ; 
 " and efpecially fo as to include pojlerity allb 
 *' in .the ftrait inclofure." Vid. fupra, 
 N' IV. p. 03. 
 
 fta Sub fcri be ih any other fenfe 
 But if a fubfcriber to the articles is to inter- 
 pret the articles by Jcripture, how are they 
 explanatory of fcripture ? And what fatis- 
 faction do our governors receive from us, 
 when we fubfcribe, that, we hold the true 
 doctrine of fcripture, if fubfcription be not 
 the te'ft of our interpreting feripture, by 
 the fenfe given of it in the articles fub- 
 fcribed ? " Whatever/* fays our author, 
 " is the true original fenfe of fcripture 
 " herein" [the doctrine of predeftination, 
 for inilancej " THAT muft in courfe, and 
 
 * jR.emrks upon thefecond and third of three Letters a^ainfi 
 tloe CONFESSIONAL, page ^j ^~London : Printed for E., an^ 
 C. D:ily y in the fouhn, 1768. 
 
 M " in.
 
 " in all reafon and equity, be the fenfe iri 
 " which I am to fubfcribe the article pro- 
 " pofed." -If this be the true light in which 
 we are to view the nature and obligation of 
 fubfcription, what objection could be made 
 to fubfcribing any popi/h article of faith, 
 ^ranfubftantiation, Purgatory, &c. ? I am 
 not to fubfcribe thefe articles in any other 
 fenfe whatever* than the true original fenfe 
 of fcripture herein. The fenfe of the ar- 
 ticles may be quite contrary to the true ori- 
 ginal fenfe of fcripture. With the true 
 Jenfe of the articles, however, I have no 
 concern, but with the fenfe of fcripture 
 therein. And if this be all the obligation 
 which fubfcribers to human articles of faith 
 come under, with what propriety and con- 
 liftency doth our author call fubfcription to 
 them an encroachment on Cbriftian liberty, 
 and plead fo earneflly for difmijjing it, as 
 fuch ? (N IV. p. 102.) 
 
 ** What will be the confequences ?] The 
 converfion of the Chriflian miniftry into a 
 political prieflhood,, 
 
 REMARKS
 
 ( 163 ) 
 
 REMARKS 
 
 On N VI. 
 
 a 4 A proper note] Well worthy the par- 
 ticular attention of Dr. B of guy, and his an- 
 tagonift, Dr. Prieftly, and by which both 
 of them may greatly profit. And I cannot 
 but wonder, that our author, in remarking 
 upon Dr. Balguy, fhould not have availed 
 himfelf more than he has done, of the 
 judgement and caution, as well as candour 
 and moderation, with which this note is 
 penned. " An attempt after all," fpeaking 
 of a reform of our eccleiiaftical eftablim- 
 ment, " it muft be confefled, it is of no 
 " very flattering afpect with regard to the 
 *' fecular views of a member of the church. 
 " This is indeed fo evident, that it might 
 '* be expected that every candid judge would 
 " naturally afcribe it to a juft emulation to 
 " difcharge one's duty, with a confcience 
 " void of offence towards God and men, and 
 " a calm contempt for every other ambiti- 
 *' on. A concurrence, it feems, of certain 
 " circumftances may difqualify a man from 
 " feeing it in fo favourable a light. Should 
 *' a perfon," continues this polite remarker, 
 M 2 " fo
 
 " fo fituated affect to queftion the cortr 
 " fiftency of fuch an attempt with the 
 " principles of jujlice and bonour ; he may 
 " be queftioned in his turn, whether it 
 " would be more juft and honourable for a 
 *' fincere, though perhaps ovef-fcrupulous 
 " conformift, to renounce all communion at 
 " once, and declare open war, as an alien, 
 " with that church, which upon the whole 
 " he infinitely prefers to all others, which 
 " he means to ferve with his beft abilities, 
 * f tho' without any pretence to infpiration, 
 " or infallibility, and of whofe wifdom he 
 " thinks too reverently, to fuppofe it un- 
 *' willing to accept the moft eflential fer- 
 " vice of any hand, but that of a profefled 
 " adversary. V. Sermon preached at the 
 " confecration of the Bimop of Landqff', 
 * ' by Dr. Balguy, archdeacon of Winchejler, 
 
 " p. 20. 
 
 " How far the cenfure, in the paiTage 
 
 " here alluded to, Vv as meant to be extended 
 
 " by the refpectable writer, it is not eafy to 
 
 11 guefs. An intrepid but too precipitate 
 
 " champion for the diflenters, (Dr, Priefily) 
 
 c inveighs outrageoujly againft it, as exprefli ve 
 
 * of the genuine fenfe and fpirit of our 
 
 '' church-eftablimment in particular, and in- 
 
 " deed of all eftablimments in general. If 
 
 " after
 
 *' after all we may be permitted to underftand 
 " this pafTage, (as perhaps the worthy wri- 
 " ter himfelf intended it,) as directing its 
 " whole force againft thofe only, whofe 
 " capricious and diforderly conduct really 
 " defeats every good purpofe of uniting in, 
 " a religious community ; its confiftency 
 " with the amiable principles of modera- 
 " tion, which he has publicly profefTed 
 ** upon other occalions, will be the more 
 '* indifputable. Unluckily it is fuppofed 
 " equally to ftrike at thofe, who with all 
 *' due humility claim a right of examining 
 " into the merit and propriety of thofe 
 " eftablimed regulations, to which they 
 " in the mean time pundually, though 
 " not implicitly fubmit. So at lead his 
 '* expert antagonift is pleafed to underftand 
 tf it, without which it might well defy the 
 " keenefl edge of his argument or. in- 
 " 
 
 
 1 * Concerning the dropping offubfcriptions, 
 5-:c.] A writer of Three Letters to the Author 
 of the ConfeJJional makes the hackneyed ob- 
 jedion againft dropping fubfcription to &u- 
 man articles of faith, and fubfcribing to the 
 fcriptures as the only rule of faith, (the. 
 propofal made in the confefiional) viz. that 
 teachers and fanatics would in that 
 find an opportunity of getting into 
 M \ the
 
 (' 166 
 
 the church and venting their wild notion?.' 
 In anfvver to this it is judicioufly pbfervecj 
 by the remarker, " that no popifh priefl can, 
 ",.fubmit to the propcfn! m.<de in the ccn- 
 "fijeffional, of iubfcribing to the fcriptures 
 *^ as a full, perfect, abfolute, and compleat 
 '.^irule cf faith, vith-ut making at the 
 *f feme time a ibleiiin ' renunciation of po- 
 '.' pery. As to fanatical preachers," conti- 
 nues he, " I beg leave to aflc, whether fub- 
 " fcribing to the 39 articles has ever, or. 
 " doth at prefent exclude any of them from 
 " our pulpits ? I would alfo afk him, 
 " whether there are no ether wild notions 
 " befides fuch as are condemned by the ar- 
 " tides of the church of England? But 
 " to be a littk more particular, there are 
 " two kinds of enthufiafts : The one is to 
 " be met with in every" age, and feems to 
 " be compofed cf men "of a warm imagi- 
 " nation, ftrong paffions, and little or no 
 " judgement. Whatever fuch men. take 
 " in hand they always confider it as a mat- 
 " ter of the greatelt importance. When 
 * e religion is the objedl of their attention, 
 " we generally iind them laying hold of 
 " fome tenet that will afford them an op- 
 " pcrtunity of exercifiag the powers of 
 "--the imagination. Men of this ftamp 
 * are to be found in every denomination : 
 " And the fources of fuch an enthufiafm
 
 * s are fo numerous, that the propofing of 
 " confeffions of faith as an expedient to 
 " get rid of them, fhews about as much 
 " wifdom as if a man were to make a pro- 
 ** pofal for containing the Thames in a blad- 
 " der. Had Molinos been a member of 
 *' the church of England, in all probability 
 " he would have written the Serious Call. 
 (t . But there is another fpecies of enthu- 
 " fiafls, that rarely make their appearance 
 " iti civilized countries ; but are the off- 
 " fpring of ignorance and barbarifm. 
 " Active, and intrepid, they dream dreams, 
 (e and fee viiions. Favoured with imme- 
 " diate illuminations from heaven, they 
 " foar above the vulgar rules of morality, 
 " and fanUfying the means by the end, 
 " omit nothing to compleat their defigns. 
 " Againft fuch kind of men what would 
 " fubfcriptions avail ? The eternal falva- 
 " don of mankind is concerned -He is 
 " the anointed prophet of the almighty 
 " His commiffion is fupernatural To him 
 f< fubfcriptions to articles eftablifhed by 
 " human authority, are like chaff before 
 " the wind. From hence we may difcern 
 " the inutility of them in both cafes. In 
 " the former cafe we have an evil, againft 
 " which we muft feek for relief in the 
 " principles of legiflation. If a man be 
 *' infpired to commit murder, raife a rebel- 
 M, 4 " lion t
 
 ( 168 ) 
 
 lion, or violate any of the fundamental 
 " laws of fociety, I know of no other, nor 
 " better remedy, than for the civil magif- 
 " trate, inipired by the providence of %o- 
 " vernmenty to puntth him according to the 
 " temr and purport of fuch laws. 
 
 " BUT this inquiry into the confequence, 
 *f of aboliming fubfcription is not altogether 
 " a matter of fpeculation, but depends, in 
 '~ ibme meafure, upon experience. 'In- 
 f? (lead then of givipg way to the fug- 
 " geflions of fancy, let us follow this How, 
 '* but certain guide, and fee how the affair 
 " ftands in thofe churches where fubfcrip- 
 <c tions are never mentioned but with thq 
 ntempt. 
 
 ' /.'I AM infprmed, that in the County Pa 
 
 * e -latjne of Lancafler there are no lefs than, 
 
 "forty congregations of proteftant diflen- 
 
 " ters. In T6r~kJ[h(re their number may be 
 
 " ^ouj)le. In all thefe focieties, and many 
 
 "' others in different parts of the kingdom, 
 
 '* "their minifters are chofen without any 
 
 * fubfcription whatever. And I have not 
 
 ' been able to learn, that one popifii priefi 
 
 ' is to be found among them. And as to 
 
 ' pnatjcflm. perhaps no fet of men in the 
 
 ' world was ever more free from it. It 
 
 " wer^'to be w'iflied that the letter-writer 
 
 " would
 
 '* would condefcend to examine things with 
 
 '* a little more accuracy, and argue from 
 
 " fa&s ; and not place fuch an implicit de- 
 
 " pendance upon the chimeras of his own 
 
 " brain.'' 
 
 ** In the power of the former, &c.] Our 
 author plainly refers to our ecclejiajlical go- 
 vernors, in whofe power, however, it cer- 
 tainly is not to 'afford us relief in the matter 
 of fubfcription. It is folely in the power 
 of the Britijh Parliament to do this, and it 
 is not improbable, that the farther refor- 
 mation of our ecclefiaftical eftablifhment 
 would have taken place before this time, if 
 the idea of the power of the bifhops in 
 this refpect had not been induftrioufly mag- 
 nified, and the abfolute neceffity of their 
 concurrence at leaft, in the enterprize, been 
 artfully fuggefled by thofe, who are inte- 
 refted to defeat every attempt in favour of 
 religious liberty. ?' Let the leading men," 
 lays the very fenfible and fpirited author of 
 Remarks upon the Firft of Three Letters to 
 the Author of the ConfeJ/ional, " begin with 
 *' making a modeft, but earnejl application, 
 *' to Parliament, fetting forth the difficult 
 * e ties under which they labour, and the 
 *' injury the proteftant religion daily re- 
 <f ceives frpm cpnfeffions of faith impofe4 
 ?' by human authority, and let them petition 
 
 " to
 
 " to be rcliered from them. And fliould 
 " their requeft be refufed (which is not 
 ** very probable) let them unite in openly 
 " protefting againft extending the fubfcrip- 
 *' tion to any articles, but thofe that con- 
 *' cern the true confefficn of the Chriftian 
 *' faith, and the due adminiilration of the 
 *< Sacraments^ iyu 
 
 <* WHEN. they have fo done, the world 
 " will be inclined to believe that they are 
 " in earnefk in their endeavours to promote 
 tf religion. But if we take an attentive 
 *f-:yiew of the ftate of the times, we {hall 
 4 h find no reafon to fuppofe, that the great 
 **i council of the nation would rejed: any 
 ^-attempts to reform the church, efpeci- 
 lally if fuch propofals were feoonded by 
 51 -an'y ( number of the clergy." 
 -3tr- -o-f; oci'w iAi-iii v! bafay-iui yi 
 io aa rfban: by* dropping fuhfcriptions altoge- 
 ther ', CJ'r.] PROPOSALS for an application 
 to Parliament for .relief in the matter of 
 fubfcription haVe been lately fubmitted to 
 the confideration of the Englifo clergy *. In 
 caonfequence of thofe propofals a meeting of 
 the clergy .was requeued,, and keld on the 
 
 - * : Sold by B. White, Fleet tfreet ; E. and C. Drily, in the 
 
 Poultry, &c. See ADDENDA. 
 
 1 7th
 
 ( i7i ) 
 
 ijthofjufy in the prefent year 1771 *, 
 when, as hath been mentioned in the pub-' 
 Jic prints, they were unanimous in their re- 
 folutions, and -appointed a Committee to 
 draw up a Petition previous to the next ge- 
 neral meeting, which is fixed for Wednefdaj 
 the 25th of September next enfuing. In a 
 moft fpirited LETTER -f to the Reverend 
 Dr. Barnes Ibbetfon, from a Clergyman of 
 the Cburcfi of England, I am particularly 
 pleafed to find the objeft of this aflbciatibn 
 publicly avowed, and rep relented in fuch a- 
 ii^ht, as feems fufficient to obviate every 
 cavil and infinuation againft the plan, and 
 the projectors and favourers of it : " I will 
 "' tell you and all the world", fays this ani- 
 mated advocate for the caufe of religious 
 freedom, " that the prefent union againft 
 " fub/cription is directed to that one point 
 " only that the rational fpirits now ce- 
 " mented for that purpofe throughout the 
 " nation, mean not to objeft to the Li- 
 " turgy, or any part of it 'they will ap- 
 " ply Tor relief to that authority which 
 " alone can give it, to that authority, which 
 '* impofed fubfcription and they will ap- 
 " ply in the moft dutiful manner. They 
 wifh to be freed from the ttnnectffary bur- 
 
 * At the Feathers Tavern, in the Strand. 
 
 f London : Printed for S. Bladon t in Pai'er-tio/ttr-Rotv, 
 
 :77I< then
 
 ( '7* > 
 
 * then upon the confcience, of fubfcribing 
 
 ** to the truth of all thofe human propofi- 
 
 " tions which the law obliges them to ufe ; 
 
 *' and the man, who understands what pro- 
 
 " tejlantifm is, will fee, that a petition of 
 
 " fuch a fort will come with as much pro- 
 
 * priety from one who believes all that he 
 
 *' fubfcribes, as from one who has his 
 
 ' doubts." 
 
 OUR requefl being fo reafonable in itfelf 
 the mode of preferring it being unex- 
 ceptionably proper and perfectly legal 
 and determined as we are to {hew ourfelves 
 dutiful and refpeclful in our addrefs to the 
 SUPREME power, what have we to do but 
 to wait the iflue with a becoming confidence 
 in the wifdom and juflice of a Britijh and 
 froteftant Legiflature; making our fuit in 
 the mean time to Him, in whofe rule and 
 governance are the hearts of all men, that he 
 would fo difpofe and govern the hearts of 
 our rulers, that they may confult the adt 
 vancement of his glory, the good of bis church, 
 the Jafety, honour, and welfare of our So-, 
 wreign and his kingdoms ; that all things 
 may be fo ordered and fettled by their endea* 
 vours, upon the beji and fur eft foundations ; 
 that peace and happinefs, truth and juftice, 
 religion and piety may be ejlablifoed among us 
 for all generations. 
 
 THE END. 
 
 ADDENDA,
 
 ADDENDA. 
 
 PROPOSALS 
 
 FOR AN 
 
 . & 
 
 Application to PARLIAMENT for Re- 
 lief in the matter of Subfcription 
 to the Liturgy and Thirty-nine 
 Articles of the eftablifhed Church 
 of England. ' 
 
 Humbly fubmitted to the confideration of 
 the learned and confcientious Clergy of 
 the faid Church. 
 
 GENTLEMEN, 
 
 fnpHE cafe of Subfcription to doclrines 
 
 JL and forms of worfhip, compofed by 
 
 fallible divines, and enjoined by human 
 
 authority for public ufe, has been fo often 
 
 and fo particularly examined and debated, 
 
 . that there feems to be very little room for 
 
 new information on the fubjecl:. 
 
 THE
 
 THE principle upon which the Proteftant 
 reformation from Popery was undertaken, 
 conducted, and juftified, is, that " Holy 
 " feripture contains all things neceflary to 
 " falvation, fo that whatfoevef is not read 
 " therein, nor may be proved thereby, is 
 " not to be required of any man, that it 
 " mould be believed as an article of the 
 " faith, or be thought requifite ornecefTa- 
 * ry to falvation *." 
 
 CONCERNING what is or is not rend in 
 the Scriptures, there can be no great diffi- 
 culty. The point chiefly to be confidered 
 by the fineere Proteftant, is, what may or 
 
 * In the Statutes given by Qaeen Elizabeth to Trinity 
 College, in the Univerfity of Cambridge, the following 
 Oath is appointed to be taken by every Fellow in the Cha- 
 pel before his admiifion : " I, N. N. do fwear and pro : 
 mife in the prefence of God, that I will heartily and 
 ftedfaftly adhere to the true Religion of Chrift, and 
 prefer the^ Authority of Holy Scripture before the opi- 
 nions of men, that I will make the word of God the 
 Rule of my Faith and Pra&ice and look upon other 
 things which are not proved out of the word of God 
 as Human only. That I will readily with all my power 
 oppofe doftrines contrary to the word of God That 
 in matters of Religion I will prefer Truth before 
 Cuftom what is written before what is not writ- 
 ten." 
 
 See Introduction to CLARKE'; Scripture 
 Dofirine of the Trinity. 
 
 may
 
 ( 175 ) 
 
 may not be proved thereby. Concerning 
 which, amidft the great variety of doc- ' 
 trines which occur in the courfe of every 
 Clergyman's ftudies, difference of judge- 
 ment is natural and unavoidable. 
 
 ON thefe difputable points, the original 
 Proteftant principle referves to every man 
 his right of private judgement. In form- 
 ing this judgement rightly, every man's con- 
 fcience muft be concerned ; and "if he meets 
 with a doctrine which, after diligent and 
 impartial examination, he believes may not be 
 proved by Scripture, his confcience will 
 require him not to fubfcribe or afient to 
 that doctrine, asfucb. 
 
 HAD this been duly confidered by our 
 firft Proteftant reformers (who ftrenuoufly 
 and uniformly aflerted the right of private 
 judgement, in oppoiing their Popifh adver- 
 faries) they would more readily have per- 
 ceived that the eftablimment of the doc- 
 trines they agreed upon in the year 1552, 
 might, in its confequences, infringe upon 
 that valuable Proteftant privilege on which 
 they founded the propriety of their diflent- 
 ing from the Church of Rome, and in ths 
 event, derive upon them, and their fu- 
 cefibrs, the reproach of overturning their 
 own principles, and requiring of their dif- 
 
 ciples,
 
 ciples, what they would not fufFer him, 
 whom, with refpect to a Primacy of order* 
 they allowed to be the firft Bimop of 
 Chrijlendom, to require of themfehes. 
 
 ARCHBISHOP Cranmer was no more in- 
 fallible than Pope Leo X. He couM not 
 be certain that every man equally learned, 
 and equally honeft with himfelf, would 
 fee the fcriptural proofs of his articles as 
 clearly as he fuppofed he himfelf faw them. 
 Parker , his Proteftant fucceflbr, made con- 
 fiderable alterations in Cranmer s fyftem. 
 And Laud* as every one kndws, had his 
 objections to Parsers. And through all 
 iucceeding times, from the firft uniformity- 
 act under Queen Elizabeth, to the prefent 
 hour, there have been leading divines, and 
 among them not a few Bifhops, who m 
 their refpeclive works have occafionally prov- 
 ed points by Holy Scripture with a mafler- 
 ly precifion, which all the wit and learn- 
 ing in the world can never make to agree 
 With fome of Porter's articles; 
 
 THE authority of Synods, Convocations, 
 or other humanly authorifed Aflemblies of 
 divines, is of no more validity againft the 
 Protefta'nt principle (the right of private 
 judgement) than the authority of a Cran- 
 mer, or a Parker. We have the united 
 
 teflimony,
 
 ( '77 ) 
 
 teftimony of both thefe Reformers, that 
 " General Councils, even when gathered 
 " together by the commandment and will 
 " of Princes, (forafmuch as they be Aflem- 
 " blies of men, whereof all be not govern- 
 ' ed with the Spirit and Word of GOD) 
 " may err, and fometimes have erred, even 
 " in things pertaining unto GOD." [The 
 Latin hath it, etiam in bis qua ad normam 
 pietatis attinent~\ " Wherefore things or- 
 " dained by them, as neceflary to falva- 
 " tion, have neither ftrength nor authori- 
 " ty, unlefs it may be declared that they 
 " are taken out of the Holy Scripture." 
 [The Latin fays, nifi oftendi pojjint e facris 
 literis effe difumpta.~\ The premifes being 
 equally true of national or provincial Sy- 
 nods, the conclulion is equally ftrong 
 againft them, as againft General Councils. 
 And the queftion once more recurs, Who 
 Jkall be the judge ? The anfwer of the Pro- 
 teftant is, Every man for bimfelf. My vote 
 for a Convocation-man cannot transfer to 
 him the right of judging for me. In mat- 
 ters of faith and falvation, no man can have 
 a Substitute or a Reprefentative. 
 
 WE have indeed been told, that the 
 
 Church of England does not propofe all 
 
 her articles to be fubfcribed as points ne- 
 
 ceflary to falvation. But one would be 
 
 N glad
 
 glad to know where She draws the line, or 
 makes any distinction to this effect. In her 
 XXXVI th Canon (he enjoins all and every 
 of thefe articles to be acknowledged ex ani- 
 mo and fubfcribed, as agreeable to the 'word 
 of God. In her V th Canon {he enacts that, 
 " If any man {hall affirm that thefe arti- 
 " cles are, in any part, erroneous, he {hall 
 " be excommunicated ipfo faffio" That is 
 to fay, (as we are informed by her own. 
 Canonifts) " accurfed, devoted to the De- 
 " yil, and feparated from Chrift, and his 
 ", Church's communion." See Godolphin 
 Repert. Canon, p. 62^, 626. Is this an 
 adequate punilhment for thofe who diflent 
 from her in points not necejfary tofalvation? 
 
 IT is natural, Gentlemen, to fuppofe, 
 that you, to whom this paper is addreffed, 
 not only fee, but inwardly feel the incon- 
 gruity of requiring of you this implicit 
 fubfcription, when compared with the li- 
 berty wherewith Chrift hath made us free, 
 and the general principles of the Proteftant 
 reformation. It is highly probable, that 
 you do not find ail the eftablifhed doctrines 
 and forms of worfliip, to which you are 
 obliged by law to fubfcribe, in perfect 
 agreement with your private fentiments. 
 And where you find they are not, the in- 
 tegrity of your own hearts, and your defire 
 
 to
 
 ( '79 ) 
 
 to edify the people committed to you, as 
 public teachers, in truth and fincerity, muft 
 difpofe you to wifh to be delivered from 
 this yoke of bondage, which every honeft 
 man, who after an impartial and diligent 
 ftudy of the Scriptures, differs from the 
 public Syftem, muft bear with reludtance 
 and regret. 
 
 IN our prefent circumftances, the only 
 attempt we can make to be relieved from 
 this real grievance, is to apply by a decent 
 and dutiful Petition to the Legislature, to 
 have it removed* 
 
 OUR Ecclefiaflical Governors having de- 
 clined * to lend their hand towards our ob- 
 taining any relief (even the leaft relaxation 
 
 . 
 
 * See, Free and Candid Difquifitions prefented and de- 
 dicated to our Governors in Church and State; a Letter 
 to Abp. HERRING, in the Year 1754, new made public ; 
 &c. The open and hearty Concurrence, however, of our 
 prefent worthy Church-Governors, would doubtlefs give 
 Singular Pleafure to every Friend of religious Liberty, and 
 (it is humbly prefamed) be no difcredit to themfelves. 
 
 A REMARKER upon the PROPOSALS hath taunted the 
 worthy Perfons who were prefent at the firft Meeting with 
 \hefttallnefs of their Numbers and their inconfiderablenefs 
 in Station. This is the more to be lamented. Where the 
 reflection lies, muft be fubmitted to a more fair and im- 
 partial Pnblic. 
 
 N 2 of
 
 of this hard and illiberal condition of our 
 being admitted Minifters in a ChrifUan and 
 Froteftant church) on the plea, that the 
 matter is intirely in the hands of the Civil 
 powers, have left us only to hope, that 
 they will not oppofe our reafonable and 
 righteous endeavours to help ourfelves. 
 
 THE only objection that has been made 
 on the part of our Church- Governors (at 
 leaft the only one worth notice) is, that if 
 the Clergy mould be releafed from their 
 obligation to fubfcribe to the XXXIX 
 articles, the Church would want fufficient 
 iecurity of the Orthodoxy of her Minifters. 
 But Orthodoxy, wo. apprehend, is a term 
 which, in the mouth of a Proteftant, mould 
 only mean', an agreement in opinion with 
 the Scriptures. And for the proof of fuch 
 Orthodoxy, fufficient provilion feems to be 
 made, in tfre fecond queftion put by the 
 Bifhop to every Candidate for PriefTs or- 
 ders, at the time of his ordination *. 
 
 THE 
 
 * QiieSion, Are you perfuaded that the Holy Scriptures 
 contain fuficieutly ail dodrine required of neceffity for 
 eternal Salvation through faith in Jefus Chrifl ? And are 
 you determiaed, out of the fame Scriptures, to inftruct the 
 people committed to your charge, and to teach nothing a* 
 required of neceffity to eternal Salvation, but that which 
 you fnall be perfuaded may be concluded and proved by the 
 Scripture ? 
 
 Anfvyer.
 
 ( 1*1 ) 
 
 THE great difficulty in framing and for- 
 warding a Petition to Parliament for the 
 relief in queftion, will arife from the dif- 
 perfion of the Clergy who wifh for it, in 
 different and diftant parts of the kingdom, 
 who are thereby difabled (at leall the ma- 
 jor part of them) by low circumftances and 
 other impediments, from meeting together 
 and concerting meafures for effecting fo de- 
 lirable a deliverance. 
 
 To obviate this, and other inconve- 
 niences, which may feem, on a fuperfi- 
 cial view, to attend an application of this 
 nature, k is humbly propofed, 
 
 i. THAT a few worthy and refpectable 
 Clergymen, refiding in, or within 
 miles of the Metropolis, who are diipofed 
 
 Arrfwer. I am fo perfuaded, and have fo determined by 
 God's Grace. 
 
 We have -been lately informed that in fome manufcript 
 notes on the Liturgy, &c. intituled, " Amendments 
 humbly propofed" [by the late Dr. Clarke} " to theconfi- 
 ' deration of thofe in authority," a Copy of which is 
 prefented to the Britifh Mufeum, the following Query is 
 put at the Head of the 39 articles. " Would it not be of 
 fervice to religion, if all Clergymen, inftead of fub- 
 fcribing to the 39 articles, were required to fubfcribe 
 only to the matters contained in the queftions put by the 
 Bifhop (in the Office for Ordaining Priefts) to every 
 pcrfon to be ordained Prieft I" 
 
 N 3 to
 
 to forward a Petition to Parliament for the 
 purpofe abovementioned, {hall meet toge- 
 ther, and confider of a proper time and place 
 for a General meeting of their like-minded 
 brethren, : within the faid Metropolis *. 
 
 2. THAT previous to the public notice 
 for fuch General meeting, fome eminent 
 counfellor (hall be confulted, and requefted 
 to give his advice in what manner fuch 
 General meeting may be procured and 
 conducted without offence, or without in- 
 fringing the Laws of this country j and 
 particularly, to give his opinion whether 
 the Eftablimed clergy (under the degree 
 of Bimops) are folely and fmgly, of all his 
 Majefty's Subjects, precluded from the right' 
 of petitioning Parliament with refpecl: to 
 hardships and grievances attending their 
 particular calling. 
 
 3. THAT the plan of a General meet- 
 ing being thus fettled, public notice mail 
 be given of the time and place of affem- 
 bling. 
 
 * Since the firft printing of thefe propofals, a meeting 
 of the Clergy, &c. refiding in or near the metropolis, has 
 been advertifed for the feventeenth of July. 
 
 4. THAT
 
 4- THAT at the firft General meeting, 
 fuch Clergymen being prefent, as are will- 
 ing and defirous to forward a petition to 
 Parliament for relief in the matter of Sub- 
 fcription, (hall fubfcribe their names to a 
 paper purporting to be [Qu. afTociation] 
 a lift of fuch Clergymen as are difpofed 
 to apply to Parliament for fuch relief; 
 which paper mall be kept by a proper 
 perfon for the purpofe of being fubfcribed 
 by any Clergymen who chuie it at any fub- 
 fequent General meeting, or during the in- 
 tervals of the General meetings hereafter 
 mentioned : and all perfons fubfcribing 
 their names to the faid paper, and no 
 others, mail be confidered as affbciated 
 members of, and admitted to confult, fpeak 
 and vote in the faid General meetings. 
 
 5. THAT at the firft General meeting a 
 Committee (hall be chofen out of the af- 
 fociated members by ballot, not exceeding 
 the number of which Committee fo 
 
 chofen, mail chufe a Chairman to prefide 
 at their refpective meetings, and likewife at 
 each General meeting, and alfo (hall ap- 
 point from among themfelves fuch perfon 
 or perfons as may be able and proper to 
 execute the office of Secretary, &c. to the 
 faid Committee, and the faid General meet- 
 N 4 ings.
 
 ings. This is neverthelefs propofed with 
 all deference and fubmiflion to the fehfe of 
 the firft General meeting, concerning the 
 manner of ele&ing their Chairman and 
 other perfons qualified and proper to act 
 in any capacity for the purpofes of continu- 
 ing, adjourning, and otherwife regulating, 
 fuch General meetings, and tranfafting the 
 bufmefs thereof, fo long as may be necef- 
 fary. 
 
 vv-*r.: 
 
 6. THAT a Petition to Parliament fhall 
 be prepared by the faid Committee againffc 
 the fecond General meeting, fetting forth 
 in the moft refpectful and dutiful terms the 
 hardfhip, incongruity, and inconvenience 
 of requiring Subfcriptions to the prefent 
 eftablifhed forms, of the Proteftant clergy 
 of this realm, and praying fuch relief herein 
 as to the wifdom of the Legiflature mall 
 feem meet. 
 
 7. THAT the draught of this Petition 
 mail be laid before the ftcond General 
 meeting, and fubmitted to the infpe&icn 
 and judgment of the afibciatcd members 
 then prefent, and fuch alterations made 
 therein as the major part thereof fhall ap- 
 prove. 
 
 8. THAT the draught of the Petition 
 
 being
 
 being thus approved, mall be fairly en^. 
 groffed for Subfcription, and mall be forth- 
 with printed, and copies thereof fent by the 
 afibciated members to the Clergy of their 
 acquaintance in the Country refpectively, 
 requeuing that the faid Petition may be 
 communicated to their Neighbours of the 
 Clergy, and the fentiments of as many of 
 their Brethren thereupon as can be had, 
 fent up to their refpedtive correfpondents of 
 the affociation, to be communicated to the 
 General meeting, with power to fuch cor- 
 refpondents refpeclively to fubfcribe the 
 names of fo many of the country Clergy, 
 as approve of the proceeding, to the faid 
 Petition. 
 
 9. THAT to give time for the feveral 
 anfwers to be received from the country, 
 the General meetings (hall be adjourned 
 from time to time, (the intervals not to 
 exceed fourteen Days) during the fpace of 
 fix [eight or ten] months, after which it 
 may be fuppofed the fenfe of fo many of 
 the Clergy in different parts of the king- 
 dom as are difpofed to join in or forward 
 fuch Petition, may in a great meafure be 
 known. 
 
 10. THAT a Book or Books be provided 
 to enter and record the whole proceedings, 
 
 as
 
 ( 1 86 } 
 
 as well of the General meetings, as of the 
 feveral Committees, to be depofited here- 
 after in fome public Library or Mufeum, 
 to perpetuate the memory of fo important 
 a tranfaftion, that whatever may be the 
 event, our fuccefTors may fee, there have 
 not been wanting, among their brethren, 
 men who employed their beft endeavours 
 to obtain relief from a grievance by which, 
 it may well be fuppofed, many more have 
 been diftrefled for two centuries pail, than 
 have been willing to complain. 
 
 IT. THAT before the expiration of the 
 &id fix [eight or ten] months, (fome wor- 
 thy member or members of the Honourable 
 Houfe of Commons being prevailed with to 
 prefent the faid Petition) fix of the aflbciated 
 members and no more, mall be chofen by 
 ballot at a General meeting to attend the 
 Honourable Houfe with the faid Petition, 
 and then the Event fubmitted to the pro- 
 vidence of a good and merciful GOD, and 
 the wifdom and piety of a Chriftian and Pro- 
 teftant Legiflature, to whom may GOD in 
 all things give the fpirit of underftanding 
 and the fear of the LORD through JESUS 
 CHRIST. Amen. 
 
 A SUM-
 
 A 
 SUMMARY VIEW 
 
 O F T H E 
 
 LAWS relating to SUBSCRIPTIONS, &Q. 
 WITH REMARKS, 
 
 Humbly offered to the Confideration of thq 
 BRITISH PARLIAMENT. 
 
 [A] YN the Year 1553, were publifhed by the 
 J King's Majefty's authority, "Articles 
 " agreed upon by the Bifhops an d other learn- 
 ** ed and godly men in the laft Convocation 
 " at London, in the year of our Lord 1 552, 
 " to root out difcord of opinions, and efta- 
 " blim the agreement of true religion." 
 Bimop Sparrows Collection of Articles, &c. 
 
 Remark. It is however certain, that thefe 
 Articles were not agreed upon in Convocation. 
 Archbilhop Cranmer's account of the matter 
 was this. u I was ignorant of the fetting to of 
 " that title, and as foon as I had knowledge 
 " thereof, I did not like it , and when I com- 
 f plained thereof to the Council, it was an- 
 " fwered by them. That the Book was fo en- 
 " titled, becaufe it was fet forth in the time of 
 " the Convocation.'* Burnefs Hift. Reform, 
 Vol. III. p. 210, 211. And Fox's Martyrolo- 
 
 gy. Bimop Burnet fays, " It feemed to be a 
 
 " great want, that this", [the publication of thefe 
 
 Articles]
 
 ( i88 ) 
 
 Articles] " had been fo long delayed, as the 
 " old Doclrine had ftill the legal authority of 
 " its fide." What legal authority the old Doc- 
 trine had, except in the deeifions of foreign 
 Canons which were received in this Kingdom 
 with treat refervation of municipal Rights, &c. 
 is no? clear. The danger of dogmatizing was 
 not unknown in thofe days, and it would have 
 anfwered the end of the new Eftabliihment juft 
 as well to have enjoined Subfcription to the 
 Article cited below in the Remark upon D 
 only. 
 
 [B] A Mandate bearing date June 1 9, in 
 the feventh year of the King's reign [1553] 
 was iffued, addrefled to the Officers of the 
 Archbifliop of Canterbury [Cranmer] (refer- 
 ring to a previous Mandate addrefled to the 
 Archbimop himfelf, and giving him autho- 
 rity to expound, publifh, denounce, and 
 fignify the laid Articles to the King's clergy 
 and people within his jurifdiction) to fum- 
 mon or peremptorily admonim all and fin- 
 gular Redtors, Vicars, Prefbyters, Stipendia- 
 ries, Curates, Rural Deans, Ministers, Maf- 
 ters of Grammar Schools, public and pri- 
 vate Preachers of the Word of God, Lec- 
 turers and all who exercifed any Ecclefiaftical 
 function of whatever denomination, includ- 
 ing even Churchwardens, to appear at Lam- 
 beth, on Friday the 23d day of June, be- 
 tween the hours of feven and nine, to do 
 
 and
 
 and receive what may be farther agreeable 
 to reafon, and becometh their duty to the 
 royal dignity. Burners Hift. Reform, vol. 
 III. -Collection p. 202* 
 
 Rem. This Mandate was iflued purfuant to a. 
 Letter of the Archbifhop's to the King and Coun- 
 cil, " defiring that all Bifhops might have au- 
 thority from the King to caufe all Preachers, 
 Archdeacons, Deans, Prebendaries, Parfons, 
 Vicars, Curates, with all their Clergy, to fub- 
 fcribe the faid Articles." The reafon given by 
 the Archbifhop for fuch his defire was, " that 
 " he trufted fuch a Concorde and quietnefs ia 
 " Religion mould fhortly follow thereof, as elle 
 " was not to be looked for of many Years." 
 Probably the good man found this expedient did 
 not anfwer his expectation. For tho' his Pow- 
 ers by this Mandate were very full, we find 
 him declaring at his Examination before Weflcn^ 
 that he compelled no man to fubfcribe. A Declara- 
 tion that fufficiently mews, he had met with 
 oppofition to . this meafure of Peace and Quiet- 
 nefs. And mod probably it was not only the 
 gentlenefs of his own difpofition, but the coa- 
 fcioufnefs of the incongruity of fuch compulfi- 
 on, with the original -principles of the Proteilanc 
 Reformation, which occafioned his Forbearance. 
 This is one inftance of thofe difficulties the firft 
 Reformers found in accommodating the new 
 Eftablifhment to the temper of the times con- 
 fiftently with their own Profefllons of being 
 determined in matters of Faith and Do&rine, by 
 the Scriptures only. It is hardly necefiary to 
 
 obferve,
 
 ( 190 I 
 
 obferve, that fuch Expedients are not only ufe^ 
 lefs now, but highly difparaging to the improve- 
 ments we pretend to in the prefent times. 
 
 [C] A particular Mandate to the Bifhop 
 of Norwich, bearing date 'June 9, directing 
 him to caufe the faid Articles to be fub- 
 fcribed by every manner of perfon prefent- 
 ed unto him to be admitted to any Eccle- 
 fiaftical Order, Miniftry, Office, or Cure 
 within his Diocefe, and if any man in that 
 cafe mall refufe to confent to any of the 
 faid Articles, and to fubfcribe the fame, 
 then his Majefty willeth and commandeth 
 him the laid Bimop, that neither he, nor 
 any for him, or by his procurement in any 
 wife, (hall admit fuch recufant or allow him 
 as fufficient or meet to take any Order, Mi- 
 niftry, or Ecclefiaftical Cure. For which 
 his jfo doing, his Majefty promifes to dif- 
 ckarge the Bimop from all manner of pe- 
 nalties or dangers of actions, fuits, or pleas 
 of Premunire, Quare impedit, or fuch like. 
 Burnet y Ibid. p. 203. 
 
 Rem. Here was a ftretch of the Royal Pre- 
 rogative which the end propofed would hardly 
 juftify. It was depriving the fubjecl: of the be- 
 nefit of the Law by an arbitraiy Non obftante. 
 A writ of Quare impsdit is a writ of Right^ 
 and, without the Royal interpolition, would 
 have compelled the Bilhop to give the Clerk 
 
 inftitution,
 
 inftitution, without fome better Reafon for de- 
 nying it, than that the Clerk refufed to fubt 
 icribe thefe Articles. 
 
 [D] A Mandatorial letter from the BiiLop 
 of Ely (Goodricke) Chancellor, and three 
 more appointed viiitors of the Univerfity of 
 Cambridge, dated June T, 1553, addrefled 
 to Dr. Sands (probably Vicechancellor) and 
 to the Regents and Non- Regents of the faid 
 Univerflty, enjoining an oath to be taken 
 and fubfcribed by every Candidate for a de- 
 gree in Divinity, or in Arts, containing, 
 among others, the following engagement, 
 Deinde me Articulos de quibus in Sinodo Lon- 
 dinenfi Anno Domini 1553-^ tollendam opini~ 
 onum diffenfionem, et confenfum verce Religion! s 
 firmandum inter Epifcopos et alias eruditos 1-7- 
 ros convenerat et Regia Authoritate In lucem 
 editos, pro veris et certh habiturum, et omni 
 in loco tanquam confentientes cum verbo Dei 
 defenfurum, et contrarios Articulos in Scbolls 
 et Pulpit is vet refpondendo vel concionando op" 
 pugnaturum. Burnet, ubi fupra, p. 205. 
 
 Rem. In the former part of this oath the 
 Candidate fwore^ fe veram Chrifti religionem om- 
 ni ammo complcxurum. Scripture authoritatem 
 Hominum judicio pr^pofifurum, regulam vit<e et 
 fummam fidei ex verbo Dei petiturum. Catera 
 qua ex verbo Dei nan probantur, pro humanis et 
 non necejfariis habiturum. It was utterly incon- 
 
 Ment
 
 frftent with the man's profeffing thefe things, te 
 afiert, that he would efteem thefe Articles for 
 true and certain, and to defend them as fuch 
 againft all mankind, upon the mere prefump- 
 tion that they were agreeable to the word of 
 God. 
 
 [E] Upon Queen Elizabeth's acceffion, 
 an Act of Uniformity pafled, wherein is no 
 mention made of Subscription either to the 
 Liturgy eftablifhed by that Act or to any 
 Articles cf Religion, nor in the vifitatoriai 
 Articles of Inquiry of the fame year, is 
 there any one intimating that fuch Sub- 
 fcription was required. See Sparrows Col- 
 lection. 
 
 
 
 Rem.lt is remarkable that by this Statute, 
 the Clergyman offending againft it, is to be 
 lawfully convicted according to the Laws of 
 this Realm, by verdict of twelve men, or by 
 his own confeflion, or by the notorious evidence 
 of the fact ; and was not left folely to the 
 BiOiop or Ordinary either for his trial or his pu- 
 nifhment; and as the words " and be thereof. 
 " in form aforefaid lawfully convict," or words 
 equivalent, run through the whole Act, it was 
 maniftilly the intention of the Parliament to k 
 put the inferior Clergy on the footing of the 
 red of the free Subjects of the Realm, and not 
 leave them to the arbitrary cenfures of their re- 
 ipective Ordinaries, as thefe were too apt to en- 
 croach upon the civil powers, by exercifmg 
 
 their
 
 their jurifdiction, where the laws of the Realm 
 Should have reftrained them, complaints of 
 which were frequently made in Parliament, dur- 
 ing this reign, and particularly with refpect 
 to Subfcription, as will be feen by and by* 
 N. B. There is one inflance of a trial by Jury 
 iipon this Statute, before Lord Chief Juftice 
 Catlin, Bifliop Sandys? &c. preferved in a Book, 
 called Part of a Regifter, Sec. p. 105. The Cul- 
 prit was one Robert Johnfon^ Preacher at Nor- 
 thamfton. He was indicted for adminiftering 
 the wine at the Communion without the words 
 of Confecration, for marrying without the Ring, 
 and baptizing without making the Sign of the 
 Crofs. He was convicted of the firft offence, 
 fentenced to fuffer a year's imprifonment, and 
 died in the Gate-houfe before the end of the 
 year, viz. 1573. In the courfe of the Trial, 
 and from the circumftances of ffi&nfons De- 
 fence, fome points of Doctrine were difcufTed, 
 and Johnfon was faid to defend a horrible Here- 
 fy, which was probably the chief inducement 
 with the Jury to find him Guilty. For the 
 Fact, as Jobnfon mewed, was not againft the 
 Order of the Book. Subfcription was hotly 
 urged this year. But Jobnforfs notion of the 
 words of Iriftitution, was not provided againft 
 in the Articles. 
 
 [F] IN the year 1562. King Edward's 
 Articles were revifed, and altered, fome 
 things added, others taken away, and the 
 number reduced to thirty-nine. At the 
 end of which, is the following Ratifka- 
 O tioru
 
 tion. " This Book of Articles before rc- 
 hearfed, is again approved, and allowed to 
 be holden and executed within the realm, 
 by the alTent and confent of our Sove- 
 reign Lady Elizabeth, by the Grace of God 
 of England y France and Ireland Queen, De- 
 fender of the Faith, &c. Which Articles 
 were deliberately read, and con-firmed again 
 by the Subfcription of the hands of the 
 Archbifhop and Bifhops of the upper 
 Houfe, and by the Subfcription of the 
 whole Clergy of the nether Houfe in their 
 Convocation in the.year of our Lord 1571." 
 
 Rem. The Latin Articles of 1562, differ 
 very much from thofe [Latin] Articles pub- 
 lifhed by Convocation in 1571. It is probable 
 there was the like difference between the Englifh 
 copies, nor is it pofiible now to know which of 
 them is authentic. The Bimops and Clergy in 
 1562, fubfcribed Archbifnop Parker's Latin co- 
 py, and it is likely they fubfcribed a Latin co- 
 py revifed, in the Convocation of 157 r. Rut the 
 Aft of Parliament of that year refers to an Eng- 
 .Jiih book, and how that copy agreed with that 
 now in ufe, is totally unknown. It may be 
 faid however with great truth, that, on account 
 of the abovementioned differences, the articles 
 now fubicribed, are not the Articles agreed 
 upon in the Convocation of 1562. There is 
 likewife a fallacy in the Ratification as it ftands 
 at prefent, with refped to the Queen's confent, 
 as if both books of Articles were precifely the 
 
 lame,
 
 ( '95 ) 
 
 fame, and equally approved by her Majefty ; 
 whereas the words fubjoined to the Latin Arti- 
 cles of 1562, fo far as the Queen's authority is 
 concerned, are thefe, Quibus omnibus Ariiculis 
 feremjjima Princeps Elizabeth, Dei gratia Anglia* 
 Frantic -et Hiberni<e Regina, f.dd Defenfor, &c. 
 pe r -feipfam diligent er prius leffis ct extwiinatis, fuunt 
 ajjenfum prabuit , which her Majefty might do 
 without impofmg Subfcription to them on her 
 fubjedts. 
 
 [G] IN T the year 1564 were published, 
 Advertifements partly for due order in the 
 public adminiftraticm of the Sacraments, 
 and partly for the Apparel of all perfons 
 Ecclefiaftical. The Title of the laft fec- 
 tion is, ** Proteftations to be made, pro- 
 " mifed and fubfcribed by them that lliall 
 " hereafter be admitted to any office, room 
 " or cure in any church, or other place 
 " Ecclefiaftical." Under this Title are the 
 following Proteftations; " I mall not preach 
 or publicly interpret, but only read what 
 is appointed by public authority, without 
 fpecial licence of the Bi(hop under his 
 Seal. I do alfo faithfully promife in my 
 perfon to obferve, keep and maintain fuch 
 order and uniformity in all external Policy, 
 Rites and Ceremonies of the Church, as by 
 the Laws, good Ufages and Orders, are al- 
 ready well provided and eftablifhed." Spar- 
 row's Collection. 
 
 O 2 Rem>
 
 ( 196 ) 
 
 is here provided againft, by 
 this Proteftation and Subfcription, was in a 
 great meafure fecured by the Adt of Uniformi- 
 ty, fave in the Article of preaching and inter- 
 preting, concerning which there feems to have 
 been no Law or Ordinance in being at that 
 time, except the Queen's Injunctions of 1559 ; 
 which were not underftood then to have the 
 force, or to make a part of the Laws of this 
 Realm. Thefe advertilements feem to have been 
 calculated by Archbifliop Parker to take the 
 Clergy intirely into the hands of the Bifhops. 
 What oppofition thefe Advertifements met with 
 in the Queen's Council and elfewhere, and how 
 diftafteful they were to many confiderable men 
 in different departments, may be feen in Sirypis 
 Life of Archbifhop Parker, Book 2. chap. xx. 
 IMl JMll r >rfa r,j badiioidas pa 
 
 [H] IN the year 1571, An Aft of Par- 
 liament pafTed injoyning Subfcription in 
 thefe words ; " Every perfon under the de- 
 gree of a Bifhop which doth or fliall pre- 
 tend to be a Prieft or Minifter of God's 
 Holy Word and Sacraments, by reafon of 
 any other form of inftitution, confecration 
 or ordering, than the form fet forth by 
 Parliament in the time of the late King 
 of moft worthy memory, King Ed-ward the 
 fixth, or now ufed in the reign of our 
 moft gracious Sovereign Lady, before the 
 feaft of the Nativity of Cbrift next fol- 
 lowing, {hall in the prefence of the Bifhop 
 
 or
 
 ( '97 ) 
 
 or the Guardian of the Spiritualities of 
 fome one Diocefe, where he hath or (hall 
 have Ecclefiaftical living, declare his af- 
 fent, and fubfcribe to all the Articles of 
 Religion, which only concern the Confef- 
 iion of the true Chriftian Faith, and the 
 Doctrine of the Sacraments, comprifed in 
 a Book imprinted, intitled, Articles where- 
 upon it was agreed, &c. and mall bring^ 
 from fuch Bimop or Guardian of Spiri- 
 tualities in writing, under his Seal au- 
 thentic, a Teftimonial of fuch his A/Tent 
 and Subfcription, and openly on fome Sun- 
 day in the time of the public fervice afore- 
 noon in every Church, where, by reafon 
 of any Ecclefiaftical living he ought to 
 attend, read both the faid Teftimonial and 
 the faid Articles, upon pain that every fuch 
 perfon, which (hall not before the faid 
 feaft, do as is above appointed, mall be 
 ipfo fatto deprived, and all his Ecclefiafti- 
 cal promotions mall be void, as if he then 
 were naturally dead." Statutes 13 Rliz. 
 c. 12. 
 
 Rem. The noble Hand made by the Houfe 
 of Commons in the reign of Queen Elizabeth 
 on divers occafions againft Ecclefiaftical en- 
 croachments, and in favour of Religious liber- 
 ty, plainly mews, that the limiting the Sub- 
 fcription of the Clergy to fuch Articles " as 
 only concern the Confefiion of the true Chriftian 
 O 3 faith,
 
 ( '93 ) 
 
 faith, and the doctrine of the Sacraments," in 
 this Aft, was no idle prgvifion, or words with- 
 out meaning. Much has been faid concerning 
 the uncertainty, what Articles were not to be 
 fubfcribed under 'this reftriction, and an argu- 
 ment has been drawn from thence for an unlimit- 
 ed Subfcription, It appears however from the 
 Conversation between Archbjjhop Parker and 
 Mr. Peter Wentworth in 1571, that the Articles 
 for the Homilies, Confecrating of Bilhops and 
 fuch like, were put out of the book, and were 
 doubtlcfs (truck out jn the copy annexed to the 
 Bill. And as that copy is pow irrecoverable, 
 and as ip hath been faid, feparated by fome un- 
 fair practice from the Act which refers to it, 
 the Clergy muft be left to their own judgement, 
 which of the Articles are or are not excepted in 
 the Statute. Some learned and worthy peribns 
 have thought that Subfcription to the 6th and 
 25th Articles is fufficient to fatisfy the intention 
 of the Legiflature, the rather as the article 
 which concerns the Homilies was certainly in- 
 tended to be left out j and therefore as moft of 
 the doctrinal articles are but abridgements of 
 what the Homilies treat of at more length, the 
 Jioufe of Commons had no more time to exa- 
 mine thofe Articles how they agreed with the 
 word of God, than they had to examine the 
 Homilies, as both muft have been examined to- 
 gether. It is only neceflary to obferve farther, 
 that whatever Articles were enjoined by this Aft 
 *o be fubfcribed, the fame and no other were to 
 be read and accrued to, as prefcribed by the 
 
 fubfequenp
 
 ( '99 ) 
 
 fubfequent Sections of this Statute. See 
 Journal, p. 239. 
 
 [I] IN the fame year (1571.) the Bi- 
 fhops put forth a Collection, intituled, Li- 
 ber quorundam Canvniirn Discipline? Rcckfite 
 Anglican?, Anno 1571. in which, under the 
 Title de Epifcopis, it is ordained, that per- 
 fons approved for public preachers, fhould 
 have their Licences renewed, ita tamen ut 
 prius fubfcribant articulis chrijliana refi- 
 gionis publice in Synodo approbatis, jidemquv 
 dent fe velle tueri et defender e doclrinam earn 
 qua in Ulis contineiur ut confentientijfimam 
 <ueritati r cerbi divini. And under the Title 
 Concionatores, there is the following injunc- 
 tion. Et quoniam articuli till religionis chri- 
 Jllanx in quos confinfam eft ab Epifcopis in 
 legitlma et Janfta Jynodo, jufjii et autho- 
 ritate feremjjimce principis Elizabeths con- 
 vocafa et celebrata baud dubie colkfti funt 
 ex facris liter is veteris et jjovi Teftamenti, et 
 cum c&lejli doctrinti qua in illis continetur, 
 per omnia congruunt', quoniam etiam liber 
 piLblicarum preciim, et liber de inaugura- 
 tione archiepifcoporum, epifcoporum, prejbyte- 
 r or urn et diaconorum t nibil continent ab ilia 
 ipfa dotlrina alienum, quiciinqite mittcntur ad 
 dccendum populum, illorum articulorum, au~ 
 tboritatem et fidem, non tantum concionibus 
 fuis, fed etiam fubfcriptione confirmabunt . Qid 
 O 4 ftcus
 
 ( 200 ) 
 
 ficus fecerit, et contraria doftrma fopulum 
 turbarcerit, excommunicabitur* Sparrow's 
 Collection. 
 
 Rem.'Thc intention of thefe Injunctions 
 for Subfcription to the Articles, was to fupply, 
 what the Biihops thought the Parliament had 
 left ihort, namely, to require a Subfcription to 
 all the Articles, as appears by their making the 
 Subfcriher afiert their agreement w;th the word 
 of God, and particularly mentioning the Book 
 of Confecrating of Bifhops, &c. It is however 
 certain, that the Queen never gave her Sanction 
 to thefe Canons, and Grindalt\\cu Archbifhop of 
 Xork " doubted whether they had vigortm legis" 
 [which out of all doubt they had not] " and 
 44 thought the Queen's verbal aflent would not 
 " ferve them, if they mould be impleaded in 
 " a Cafe of Premunire," in which he was very 
 , much in the right. 
 
 [K] IN the yean 1584. the Bifhop and 
 Clergy of the Province of Canterbury af- 
 fembled in Convocation, put forth a Col- 
 lection intituled, Articuli pro Clero, in, 
 which it was injoyned, that no Biuhop 
 fhould thereafter admit any perfon to Holy 
 Orders, except he was of his own Diocefe, 
 &c. vet falteniy nifi rationem fidei fuce juxta 
 e.rticulos illos Religionis in Synodo Eptfcoporuni 
 et clcri approbates latino fermone re ddere fq/fif, 
 &deo ut Jacrarum literarum teflimonla quibus. 
 
 .....-/ ^ 
 
 eonmdcm
 
 ( 201 ) 
 
 evrundem Artlculorum writes innititur reci- 
 tare etiam valeat. Sparrow's Colle&ion. 
 
 Rem. Archbilhop JPbitpft was now pro- 
 moted to Canterbury. His predeceflbr Grindal 
 had complained greatly of the ignorance of the 
 Clergy, and had ufed his utmoft endeavours to 
 fupply the Church with abler men j but gene- 
 rally without effect. By this time, it is likely, 
 the Eifhops began to fee the impropriety of re- 
 quiring Subfcription of poor Curates and Can- 
 didates for Orders to a let of Articles of which 
 they knew fp little ; and to obviate any reproach 
 that might arife from this practice, enjoined the- 
 examination mentioned in thefe Canons. And 
 had they ftuck to this expedient, it may ealily 
 be imagined they muft not have ordained a 
 '.Tithe of the Candidates who afpired to the 
 Priefthood. Perhaps very few at this day 
 would undertake to recite the teftimonies of 
 Holy writ, on which the truth of thefe Arti- 
 cles depends. The Spirited Commons, how- 
 ever, became fenfible of this arbitrary impofiti- 
 on, and in the Parliament of 1585 petitioned 
 the Hpufe of Lords, among other matters re- 
 lating to the Church, " That for the encourage- 
 " ment of many to enter into the Miniftry 
 <c which are kept back by fome conditions of 
 " Oaths and Subfcriptions whereof they make 
 " fcruple, it may be confidered, whether this 
 * favour may be fhewed them, that hereafter 
 " no Oath or Subfcription be tendered to any 
 ** that is to enter into the Miniftry, or to any 
 '* Benefice with Cure,, or to any place of preach-
 
 ( 202 ) 
 
 ing, but fuch only, as be exprefly prefcribed 
 by the Statutes of this Realm , fave only that 
 it fnall be lawful for every Ordinary to try 
 any Minifters preiented to any Benefice 
 within his Diocefe by his Oath, whether he 
 is to enter corruptly or incorruptly into the 
 " fame." DVw's Journal, p. 358. It is hum- 
 bly prefumed, that the Anfwer of the Arch- 
 biihop of York to this reafonable Petition, is far 
 from being fatisfadory upon Proteftant princi- 
 ples. 
 
 [L] In the year 1597 were put forth, 
 Gapitula free Conjlitutiones Eccle/iafticce, by 
 the Archbiihop, Bifhops, and Clergy of the 
 Province of Canterbury affembled in Con- 
 vocation, faid in the Title-page to be con- 
 firmed under trie Great Seal of England. 
 In this collection, the requifite qualifica- 
 tion of Minifters, fo far as relates to the 
 Articles, is prefcribed in the fame words. 
 Sparrow's Collection. 
 
 Rent. By this time Archbifhop Whitgift had 
 fo far eftabliihed his power that all oppofition 
 to his fyftem of Difcipline became fruitlcfs even 
 in Parliament. Strype. relates that, " a great 
 " heap of Grievances in the Church were thrown 
 c into the Parliament [of 1597] by Bills put in 
 " by divers perfons j but were not read, by 
 -' means, no doubt, of fome higher influence." 
 Among others, " A grievance no way inferior 
 ** to the former the ungodly ufe of the Statute 
 
 " of
 
 ( 203 ) 
 
 " of 1 3 Eliz. concerning Faith and Sacraments, 
 '* by which men are forced to Subfcription, 
 " and forced to accufe themfelves," i. e. by de- 
 claring their diffent from fuch Articles as did not 
 .concern Faith and Sacraments. f. B. Thefe 
 Canons were confirmed under the Great Seal, 
 and they feem chiefly to aim at reforming fome 
 ^bufes in the Ecclefiaftical courts ; by way, one 
 may fuppofe, of precluding enquiries into fuch 
 matters, in Parliament. Stryfe's Life of Wbi$- 
 gift, p. 509- 
 
 [M] IN the year 1603, the Convocation 
 compofed the Book of Canons now in ufe, 
 the thirty-fixth of which injoyns Subfcrip- 
 tion, i . To the King's Supremacy. 2. To 
 the Book of Common Prayer, as containing 
 in it nothing contrary to the word of God. 
 3. To the thirty-nine Articles, acknow- 
 ledging all and every the faid Articles to be 
 agreeable to the word of God. Which 
 Subfcription is to be made in this form of 
 words, " I N. N. do willingly and ex 
 ammo fubfcribe to thefe three Articles above- 
 mentioned, and to all that are contained in 
 them." The Royal aflcnt to thefe Canons 
 -js attefted under the Great Seal of 'England *. 
 
 Rem. It is queftionable how far thefe Canons 
 are binding. Some great authorities fay, they have 
 no force with refpec~l to the Laity, and that they 
 .bind the Clergy only by virtue of their Oath of 
 
 * See the GRACE annexed. 
 
 Canonical
 
 ( 204 ) 
 
 Canortical obedience, which however is limited 
 to things lawful and honeft, and what is lawful 
 and bcnejl in Canonical commands or injunctions 
 cannot in equity be determined before the Perfon 
 againft whom the crime of difobedience is com- 
 mitted. It is againft the principles of juftice, 
 and the genius of the Britifh conftitution, that 
 the fame man fhould be both judge and party. 
 Prohibitions from the temporal Courts lye 
 againft the Courts ecclefiaftical, in cafes which 
 concern the Clergy as well as the laity. Why 
 fhould not the cafe of this Canonical Subfcrip- 
 tion (as the temporalities of beneficed Clerks are 
 now made to depend upon a compliance with 
 it) be fubject to the verdict of twelve men, as 
 other cafes of lefs importance are made to be, 
 by the Act i . Eliz. cap. 2 ? Very many of theie 
 Canons are totally fallen into difufe, on account 
 of the impracticability of carrying them into 
 execution. Others, which might be executed, 
 are wholly neglected, poffibly bccaufc the exe- 
 cution of them might fet the exercife of Cano- 
 nical difcipline in fo many trifling matters, in 
 too odious a light. But can any thing be more 
 odious than to compel a learned and Proteftant 
 clergy to fubfcribe implicitly to all thefe anti- 
 quated propofitions, on the pain of being ex- 
 cluded from the benefit of any temporal emo- 
 lument in the Church, where they might be of 
 the greateft ufe to the people ? 
 
 [NJ IN the year 1613. A Grace was 
 palled by the Univerfity of Cambridge, in 
 confequence of Letters from King Barnes I. 
 
 pre-
 
 ( 20 5 
 
 prefcribmg Subfcription to the three Article's 
 in the 36th Canon to the Candidates for the 
 Degree of Batchelor of Divinity, and of 
 Doftor in each faculty *. 
 
 [O] IN the year 1616, the King (James 
 I.) fent directions to Dr. John Hill, then. 
 Vice Chancellor, and the Heads of Houfes 
 in the Univeriity of Cambridge, fignifying 
 his pleafure that he would have all who 
 take any degree in the Schools, to fub- 
 fcribe to thefe Articles. 
 
 Rem. Remarks on thefe Royal Directions, 
 \vill be found under the Letter [S], 
 
 [P] IN the year 1628 King Charles I. 
 caufed the 39 Articles to be republimed* 
 prefixing thereto a Declaration, prohibiting 
 the leaft difference from the faid Articles, 
 and configning thofe who mould affix any 
 new fenfe to any Article to the Church's 
 cenfure in his Majefty's Commimon Eccle- 
 fiaftical, declaring that his Majefty would 
 fee due execution done upon them. 
 
 Rem. Nothing can be rnore inconfiftent than 
 to continue this Declaration at the head of the 39 
 Articles, while every Subfcriber is, bf Canon 36, 
 confined . to a particular invariable form or 
 words, in exprefling his aflent and confent to 
 
 * See the GRACE annexed. 
 
 them;
 
 { 206 ) 
 
 them$ nor can any judgment be made, where 
 &h article is ambiguoufly exprefled, which of the 
 fenfes given to it by different interpreters, ma^ 
 be called drawing it afide from the plain and full 
 meaning thereof: Nor is thepunifhment threatened, 
 for offences againft this declaration, now poffible 
 to be executed, as, thanks be to God and a virtu- 
 ous Legiflature, the Commiffion ecclefkftical, to 
 which the Offender is configned for his cenlure, 
 is no longer in being. 
 
 N l ^ e 7 ear I 64 were 
 the Archbifhops, Bishops, and Clergy in 
 Convocation, Conftitutions and Canons 
 Ecclefiaftical, in the fixth of which an Oath 
 is injoyned to be taken by all ArchbifhopS 
 and Bifhops and all other Priefts and Dea- 
 cons, all Matters of Arts (the Sons of 
 Noblemen only excepted) all Batchelors 
 and Doctors in Divinity, Law or Phyfic, 
 all that are licenfed to praclife Phyfic, all 
 Regifters, Actuaries and Proctors, all School* 
 matters, all fuch as being Natives or natu- 
 ralized, do come to be incorporated into 
 the Univerfities here, having taken a degree 
 in any foreign Univerfity, " that they ap- 
 prove the Doctrine and Difcipline or Go- 
 vernment eftablimed in the Church of Eng- 
 land, as containing all things necefTary to 
 Salvation. 1 ' Sparrow's Collection. 
 
 Rsm. For the objections made to this arbi- 
 
 trary
 
 ( 20 7 
 
 trary oath, See Fuller's Church Hift.xi, Book, p. 
 170, 171. And Heylin's Life of Archbp. Laud, 
 P- 443- 
 
 [R] December 16 : 1640. Upon a de- 
 bate in the Houfe of Commons concerning 
 thefe Canons, it was refolved, nemine Con- 
 tradlcente, " that the Clergy of England 
 convened in a Convocation or Synod, or 
 otherwife, have no power to make any Con- 
 futations, Canons or Aft whatfoever in 
 matter of Doctrine, Diicipline or other- 
 wife, to bind the Clergy or Laity of the 
 land, without common confent of Parlia- 
 ment." And at the fame time it was un- 
 animoufly refolved " that thefe particular 
 Canons do contain in them matter contrary 
 to the King's Prerogative, the fundamental 
 Laws and Statutes of the Realm, to the 
 Rights of Parliament, to the property and 
 liberty of the .Subjects, and matters tend- 
 ing to fedition, and of dangerous confe- 
 quence." Rujlworth, Vol. IV. p. 112. 
 
 Rem. This Refolution moft certainly repro- 
 bated the Canons of 1603, as well as thofe of 
 1640. The former, any more than the latter, 
 never had any common confent of Parliament. 
 It is in vain to pretend that this vote was patted 
 in times of irregularity. The forms of Parliament 
 were never more folemnly or religioufly obferv- 
 ed : and, as it feema, this refolution is not at all 
 
 different
 
 ( 208 ) 
 
 cTiffererit from the language of the Statute 13 
 Car. .2. ehap. xii. wherein k is faid, that nothing 
 in that Statute fhall be conftrued " to confirm 
 * 6 the Canons made in the Year 1640, nor any 
 " of them, nor any other Ecclefiaftieal laws or 
 ' canons not formerly confirmed, allowed or 
 " enacted by Parliament, or by the eftablifhed 
 " Laws of the Land, as they ftood in the year 
 ' of our Lord 1639.'* The Canons of 1603, 
 had rio eftaUifhment but King James's Licenfe 
 and Ratification : and no lefs had the Canons 
 of 1640, the Licenfe and Ratification of King 
 Charles I. And if ever the matter mould come 
 to a fair Trial, King James's Canons could no 
 more ftand before the eftabliflied Law of the 
 Land, than thofe of King Charles. And what- 
 ever authority one of thefe Princes derived from 
 the 25th of Hen. 8. the other had equally the 
 fame. 
 
 [S] January 19 : 1640-41. " Upon Mr. 
 Whites report from the Grand Committee 
 for Religion, it was refolved upon the quef- 
 tion, that the Statute made about tvventy- 
 feven years ago in the Univerfity of Cam- 
 bridge, impofmg upon young Students a 
 Subscription according to the 3 6th Article 
 of the Canons, made in the Year 1603, is 
 againft the Law and Liberty of the Subject, 
 and ought not to be preffed upon any Stu- 
 dent or Graduates whatsoever." Ibid. p. 149. 
 
 Rtm. From the manner in which this Refo- 
 
 lution
 
 ( 209 ) 
 
 % 
 
 lution is exprefied, it is probable the Cafe 
 flood thus. King James's, Letters to the Uni- 
 verfity required Subfcription of Batchelors in 
 Divinity and Doctors in each Faculty. This 
 became a Statute, but was probably extended to 
 other graduates pro arbitrio^ and this being ob- 
 jected to, the Univerfity might apply in 1616 
 to the King for his farther pleafure in this mat- 
 ter, and the affair coming before the Parliament 
 in 1 640, they feem to have taken both orders to- 
 gether. Otherwiie it is certain that the Statute 
 of 1613 extends to no younger ftudents than 
 Batchelors in Divinity, and Doctors in each Fa- 
 culty. But this is wholly conjectural. The ma- 
 terial obfervation is, that the whole Practice is 
 juitly and feverely condemned in a moft wife and 
 righteous Parliament. 
 
 [T] IN the year 1662. 13 5c i^Car. II. 
 was palTed the lafl Act of Uniformity, by 
 which Subfcription to the Declaration of 
 Conformity to the Liturgy of the Church of 
 England, as by Law eftablifhed, is required 
 of every Dean, Canon^ Prebendary of every 
 Cathedral or Collegiate Church, and of all 
 Matters and other Heads, Fellows, Chap- 
 lains and Tutors, of or in any College, Hall, 
 Houfe of learning or Hofpital, and of every 
 public Profeflbr and Reader in either of the 
 Univerfities, and in every College elfewhere, 
 and of every Parfon, Vicar, Curate, Lec- 
 turer, and of every other perfon in holy Or- 
 ders, and every Schoolmafier keeping any 
 P public
 
 ( 210 J 
 
 public or private School, and of every per- 
 ibn intruding or teaching any Youth in 
 any houfe or private family as a Tutor or 
 Schoolmafter. And by the fame Statute 
 Subfcription unto the nine-and-thirty Ar- 
 ticles mentioned in the Statute made in the 
 13th year of the reign of the late Queen 
 Elizabeth, is required of the Governor or 
 Head of every College or Hall in either of 
 the Univeriities, and of the Colleges of 
 Wejlimnft-er t Winchefter and Eaton, and all 
 upon the pain of forfeiting their refpective 
 offices or preferments, from the Dean down 
 to the petty Schoolmafter. 
 
 Rem. This vindictive Statute, having now 
 compleatly done its work, and occasioned fuch 
 4 variety of diflrefs from the Reitoration to this 
 prtfent hour, to iuch of the clergy as could not 
 affent to the principles of King Charles the fe- 
 cond's Bifhops, may now, we hope, be foftened 
 and qualified, without any detriment to the 
 Church of England. .Neither King, Lords nor 
 Commons have any thing to fear from the mu- 
 tinous fpirit of a peevifli, irritated and obftinate 
 generation of Nonconformifts. The Toleration 
 laws have rendered Proteftant Diflenters of all 
 Denominations, peaceable, rational and valuable 
 Subjects to the Civil Government ; and the 
 Clergy of the eftablifhed Church, who folicit a 
 relaxation of their prefent bonds, derive their 
 pretenfions only from the original principles of 
 the Proteftant reformation, and thole generous 
 
 maxims
 
 ( 211 ) 
 
 maxims of Civil and Ecclefiaftical policy which 
 give a fanction to the Revolution of 1688, and 
 to the Settlement of the Crown in the lineage of 
 our moft gracious Sovereign, to whom and his 
 Royal Houfe they profefs the moft fincere and 
 cordial attachment. They fly for afliftance on 
 the prefent occafion to that auguft Body, who 
 have ever been the Protectors of the Rights and 
 Privileges of the Britijb Subject, and who have 
 in many periods of our Hiftory, from the firft 
 dawn of Reformation, fhewn their care and con- 
 cern to deliver the pious and confcientious 
 Clergy, not only from the oppreflidns of the Ro- 
 man Pontiff, but from the attempts and en- 
 troachments of many in high places, whofe am- 
 bition difpofed them to eltablifh the like ufur- 
 pations, under a more plaufible pretext. The 
 time is now come, they hope, when a candid 
 hearing will be given to their reafonable and 
 modeft Remonftrances, and all obftructions to 
 their relief removed, which are founded in no- 
 thing, but a defire of exercifing a defpotic Rule 
 over the Confciences, or in pretended fears and 
 apprehenfions of Confequences, which can have 
 no place, where the freedom folicited has no 
 other object than the promotion of peace and 
 unity, virtue and true piety among Clergy and 
 People in the prefent ftate of things, and the 
 everlafting Salvation of all in the world to come. 
 
 ?2 THE
 
 ( 212 ) 
 
 THE 
 ARTICLES 
 
 To be fubfcribed unto by all perfons, be- 
 fore they are admitted to any Degree ; 
 with the GRACE paffed in the year 
 1613, and Kin g 7to's DIREC- 
 TION to the V. Chancellor and 
 Heads of Houfes, enjoining Subfcription 
 to thofe Articles : 
 
 To which is added, 
 
 The R E S O L U T I O N of the Houfe of 
 Commons concerning the faid GRACE. 
 
 I. Articles to be fubfcribed unto, &c. 
 
 i.nnH AT the King's Majefty, under 
 JL God, is the only fupreme Gover- 
 nor of this Realm, and all other his High- 
 nefs's Dominions and Countries, as well in 
 fpiritual or ecclefiaftical things or caufes, as 
 temporal ; and that no foreign Prince, Per- 
 fon, Prdate, State or Potentate, hath, or 
 
 ought
 
 ( "3 ) 
 
 ought to have, any jurifdi&ion, power, fu- 
 periority, pre-eminence or authority, eccle- 
 fiaftical or fpiritual, within his Majefty*s 
 faid realms, dominions, and countries. 
 
 2. THAT the book of Common Prayer, 
 and of ordering of Bimops, Priefts, and 
 Deacons, containeth in it nothing contrary to 
 the word of God, and that it may lawfully 
 be ufed, and that he himfelf will ufe the 
 form in the faid book prefcribed, in public 
 prayer and adminiftration of the Sacraments, 
 and no other. 
 
 3. THAT He alloweth the book of Arti- 
 cles agreed on by the Archbifhops and 
 Bimops of both Provinces, and the whole 
 Clergy, in the Convocation holden at Lon- 
 don in the year 1562. and that He acknow- 
 kdgetb all and every the Articles therein con- 
 tained (being in number 39. befides the ra- 
 tification) to be agreeable to the Word of God. 
 
 WE whofe names are underwritten do 
 willingly and ex animo fubfcribe to the three 
 Articles before mentioned and to all things 
 in them contained. 
 
 Excerpt a e Stat. Ac ad. Cantab, p. 25. 
 P 3 II. The
 
 II. ?& GVta* fy" which Subfcriftion tt theft 
 u .Articles is required of Candidates for the 
 
 Degree tf Bachelor in Divinity, and of 
 
 Doctor in each Faculty. 
 ' : - { - 
 
 Jun. 2do, 1613. Placeat Vobis, ut juxta 
 tenorem Literarum a Sereniffimo Rege Ja- 
 cobo mifTarum, hoc in Senatu decernatur; 
 tit ixullus in jofterilm fibi conceffam habeat 
 Gratiarti pro Gradu Baccalaureatus in Theo- 
 iogia, vel Do6toratus in aliqua Facultate 
 adipifcendo, qui non pritis coram Domino 
 Procancellario, .aut ejus. deputato, tribus 
 Articulis, fc. regii Primatus, Liturgiae An- 
 glicante, et Articulotum Religionis de qui^ 
 bus con^encrunt Archiepifcopi et Epifcopi 
 A. t). 1572, propria manu fua fubfcrip- 
 ferit. Et ut hsec conceflio veftra loco fta- 
 tuti habeatur, et in libris Procuratorum in- 
 fra decem dies infcribatur. 
 
 III. King James V Diretlion to the V. Chan- 
 cellor and Heads of Houfes in the tfni- 
 toerjity of Cambridge, given- by himfelf to 
 Dr. Hills, Via -Chancellor, &c. on Dec. 
 3. 1616, d/ Newmarket. 
 
 " *' c His Majefty fignified hh pleafure that 
 ' he would have all that take any degree 
 
 m
 
 " In Schools to fubfcribe to the three 
 " Articles" 
 
 AFTER fome other directions, the King 
 ordered " that Mr. V. Chancellor and the 
 two Profeffors of Divinity, or two of the 
 Heads of Houfes, do every Michaelmas, 
 when His Majefty reforts unto thefe parts, 
 wait upon His Majefty, an4 give Him a 
 juft account how thefe His Majefty's in- 
 Rructions are obferved." 
 
 A COPY of thefe Directions written or 
 at lead figned by the King himfelf, was 
 foon afterwards fent by the Bifhop of Win- 
 chejler to the V, Chancellor, with the fol- 
 lowing letter. 
 
 To the Right Worfhipful Dr. Hills* 
 Mafter of Catherine Ha//, and V. Chan- 
 cellor of Cambridge, 
 
 Good Mr. V. Chancellor, 
 
 I have fent you his Majefty's hand to his 
 own Directions. I think you have no pre- 
 cedent, that ever a King, firft with his own 
 mouth, then with his own hand, gave fuch 
 directions ; and therefore you mall do very 
 well to keep that writing curioufly, and the 
 directions religioufly, and to give his Ma- 
 4
 
 ( 216 ) 
 
 jetty a good account of them carefully; 
 which I pray God you may ; and fo with 
 my Love to yourfelf, and the reft of the 
 Heads, I commit you to God. From Court 
 this 1 2th day of Dec. 1616. 
 
 Your very loving Friend, 
 
 James Winton* 
 
 IV. The Refolution of the Houfe of Commons 
 concerning the Grace faffed by the Univer- 
 Jity of Cambridge in the year 1613. 
 
 IN the year 1640, upon the Report from 
 the Grand Committee of Religion, it was 
 refoived by the Houfe of Commons, " That 
 the Statute made about 27 years fince in the 
 Univerfity of Cambridge, impofing upon 
 young Scholars a Subfcription according to 
 the 36th Article of the Canons made in the 
 year 1603, is againfl the Law and Liberty of 
 the Subject, and ought not to be prefled up- 
 on any Student or Graduates whatfoever." 
 Rujhworttis Hiftorkal Collett. vol. 4. p. 149. 
 
 THE author of the Hiftory of the Puri- 
 tans, after citing this Refolution of the 
 Houfe of Commons, takes notice, " that 
 about five months forwards they pafled the 
 fame refolution for Oxford, which was not 
 unreafonable, becaufe the Unwerfities had 
 
 not
 
 not an unlimited power by the 36th Canon 
 to call upon all their Students to fubfcribe, 
 but only upon fuch Lecturers or Readers of 
 Divinity whom they had a privilege of li- 
 cenfing ; and to this I conceive the laft words 
 of the Canon refer ; if either of the Univer- 
 fities offend therein, we leave them to the dan- 
 ger of the law, and bis Majeftys cenfure. 
 
 " AND it ought to be remembered, that 
 all the proceedings of the Houfe of Commons 
 this year in puniihing delinquents, and all 
 their Votes and Refolutions about the circum- 
 ftances of public worfhip, had no other 
 view, than the cutting off thofe illegal ad- 
 ditions and innovations which the fuperfbi- 
 tion of the late times had introduced, and 
 reducing the difcipline of the Church to 
 the flandard of Statute law. No man was 
 punimed for acling according to law j but 
 the difpleafure of the houfe ran high againft 
 thofe, who in their public miniftrations, or 
 in their ecclefiaftical courts, had bound thofe 
 things upon the Subjett, which were either 
 contrary to the laws of the land, or about 
 which the laws were altogether filent" 
 Neal's Hift. of tbe Puritans, vol. i. 4/0. p. 665.
 
 Ike Form of a Grace for the Removal of Sub- 
 fcription to the three Articles contained in 
 the 36/16 Canon. 
 
 PL ACE AT vobis, ut illi, qui Munia Scho- 
 laftica in Regiis Statutis contenta expleve- 
 rint, in 1 pofterum fibi conceiTam habeant 
 Gratiam pro Cradu in aliqua Facultate fuf- 
 cipiendo, etii tribus Articulis in Canone tri- 
 cefimo fexto comprehends non fubfcrip- 
 ferint. 
 
 THIS GRACE was offered at Cam- 
 bridge, on the i ith of June 1771. 
 
 6
 
 UNIVERSITY OF CALIFORNIA AT LOS ANGELES 
 
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