ther, in the usage of the Eastern nations, was a term of respectful address from the young to the aged, from one of inferior rank to his superior. Accordingly, the patriarch Joseph, to convey an idea of his great power and influence with the king of Egypt, tells his brethren, that God had made him a Father to Pharaoh". The term Pope, by which the head of the Romish church is denominated, is of Eastern original, and signifies a Father. Strange infatuation! (from which the Heads and Fathers of other churches might learn wisdom) that a spiritual potentate should assume a title so specifically antichristian.-The doctrine deducible from these passages of scripture is plain and positive beyond all power of illustration. If we comply with subscription to a profession of religious faith, demanded of us by a bishop or any other man, we immediately, by that act, acknowlege HIM, and not Jesus, for our FATHER, our RABBI, and our TEACHER: we are not contented with that system of faith and practice, which Jesus Christ has given us, or rather we disclaim it, and receive in its stead a creed, digested and modelled and explained for us by a BROTHER, a man of the same dignity and weight in the Gospel as ourselves".'

The second mark of Antichrist, which this learned writer mentions, is the enjoining of other Terms of Communion, than those required and appointed by our Lord himself and his apostles. Verily, verily, I say unto you, says our Saviour, he, that heareth my word, and believeth on him, that sent me, hath everlasting Life". What must I do to be saved! said the Jailor to Paul and Silas. Believe the articles of the church of England; reply the bishop of these latter times. But what say the primitive bishops of the church? Believe on the Lord Jesus Christ, and thou shalt be saved and thy house2o. To the same purpose this noble ad

vocate of Christian Liberty declares in another place; Other foundation can NO MAN lay, than that is laid which is Fesus Christ". These are the terms of salvation, these the conditions of Christian fellowship, laid down by the divine founder of our religion, and those disciples, who had received their instructions from his own mouth. If we multiply these conditions, and much more if we substitute others in their place, we are undoubtedly the enemies of the cross of Christ, fellow-workers with the Man of Sin in subverting the authority of the Messiah.'

The inordinate spirit of ambition, the love of pre-eminence and power, the strife to be ranked among the greatest, is, says Mr. Wakefield, another mark of antichristianism, and operates with perpetual vigor in the church of England. Our Saviour's own words shall be our direction and authority upon this point also. And there was also a STRIFE among them, which of them should be accounted the GREATEST. And he said unto them, the kings of the Gentiles exercise Lordship over them: and they that exercise authority upon them are called benefactors. BUT YE SHALL NOT BE SO; but he that is greatest among you, let him be as the younger, and he that is chief, as he that doth serve. -Now in the church of England, there is every gradation of pre-eminence, every variety of dignified titles (more than I can number) from the high distinction of an archbishop to the humble drudgery of an officiating curate; and every proportion of emolument, from eight to ten thousand a year with the work of one hour, to forty pounds with the burden and heat of the day! What objects of ambition are here presented to the view of a minister!-And it is most certain and notorious, that many of the inferior clergy are unwearied in their solicitations of preferment, and suffer those views to engross their thoughts, and influence the whole tenor of their lives. It is also as notorious,-that many of the bishops themselves are, and always have been, as eager and assiduous in procuring their elevation from sees of

less value to the more opulent. With this view, they bow, and often sell themselves, to kings, and ministers, and the great ones of the earth; striving truly to be GREAT, and rich, and powerful, in a kingdom which is not of this world23: in the kingdom of a meek, and persecuted, and crucified Saviour, who had not where to lay his head.-True Christianity can no more be separated from love and freedom and humility, than the profession of it in our national established church from strife and tyranny and ambition.-Her dignitaries in particular should consider with themselves, whether their Lord and Master was sent into the world to establish bishoprics, to dispense power and emoluments, and to domineer over his flock and the pastors of his flock; or rather to warn his followers against covetousness, to preach the gospel to the poor" and deliverance to the captives, to make all mankind love as brethren, all his disciples EQUAL, as the Lord's freemen28; and whether he has not positively declared, that whosoever EXALTETH HIMSELF shall be ABASED". Sure I am, that the permanency of such an ecclesiastical constitution would form an insuperable objection not only to Christianity, but to a moral government of the world ›

What is the nature of the articles of the church of England? Are they plain? Are they confined to points that are little disputable? Are the propositions they contain few in number? Far otherwise. So long as the Christian religion,' says a sagacious prelate of the last century, was a simple profession of the articles of belief, and a hearty prosecution of the rules of good life, the fewness of the articles, and the clearness of the rule, was a cause of the seldom prevarication. But when divinity is swelled up to so great a body, when the several questions, which

the peevishness and wantonness of sixteen ages have com menced, are concentered into one, and from all these questions something is drawn into the body of theology, till it hath ascended up to the greatness of a mountain;—it is impossible for any industry to consider so many particulars in the infinite numbers of questions, as are necessary to be considered, before we can with certainty determine any.The obscurity of some questions, the nicety of some articles, the variety of human understandings, the windings of logic, the infinity of authorities, the several degrees of probability, the difficulties of scripture,' and the inde fatigible industry of some men to abuse all understandings and all persuasions into their own opinions,-have made it impossible for any man, in so great a variety of matter, not to be deceived".'

.

What is the primary object which the church of Eng land has avowedly in view? It is to prevent diversities of opinion; an object altogether wild, and impossible to be effected. Hear what a learned prelate of Ireland says on the subject. I apprehend,' says bp. Clayton, any attempt towards avoiding diversity of opinion, not only to be a useless, but an impracticable, scheme. I do not only doubt, whether the compilers of the Articles, but even whether any two thinking men ever agreed exactly in their opinion, not only with regard to all the articles, but even with regard to any one of them". The definition, which another learned clergyman has given of a theological system, deserves also to be cited. It is too often a temple consecrated to implicit faith, and he who enters in there to worship, instead of leaving his shoes, after the eastern manner, must leave his understanding at the door; and it will be well if he find it, when he comes out again33."

31 Jer. Taylor's Liberty of Prophesying, sect. 13.

32 The extract above, transcribed from the prelate's dedication to his Essay on Spirit, is immediately taken from the Confessional, a work of singular merit, which has often been attacked, but never confuted. 3d ed. p. 246.

33 Jortin's Dissert. p. 113.

What is it, says Dr. Furneaux, which can render a divers sity ' of religious persuasions, dangerous to the magistrate, and to the safety of the community?-It is not the prevalence of a variety of religious sentiments, where equal liberty is maintained; but it is a spirit of intolerance, it is the existence of penal laws, it is oppression and persecution alone.It is not easy, I think hardly possible, to mention the period, or the country, in which religious disputes have been, I do not say fatal, but in any great degree injurious to the public safety, or the public tranquillity, where a just toleration hath been allowed by the magistrate; and where instead of enacting penal laws to suppress any particular religious party, he hath discharged the duty of his office, in obliging all of them to live in peace3. Were uni formity of faith in a system of theology an object capable of being accomplished, and were the established system exempt from error, the attainment of this object, if obtained by methods of injustice and violence, would be purchased at too dear a price. If,' says a dignitary of the English church, the magistrate 'forces me to profess and practise what is true religion, and what I myself believe to be so, he, at the same time, destroys the virtue of this religion, and deprives me of my reward in heaven; for whatever I do in religion, out of force and constraint, upon worldly motives and considerations, out of fear of the civil powers, or the like, is no religion at all, nor is there any virtue in any actions which are performed upon such principles as these; for religion must be built upon our regard to God."

That conscience is not controllable by human laws, nor amenable to human tribunals,' was the declaration of the late lord Mansfield36; an incomparable maxim,' says Dr.

34 Ess. on Toleration, 1773, p. 17, 24.

35 Thirty-Six Discourses on Practical Subjects, by Dr. Ibbot, prebendary of Westminister and rector of St. Paul Shadwell, 1776, vol. II. p.

456.

36 See his speech in the House of Lords, in the Sheriff's case. Des brett's Parl. Deb. from the year 1743 to 1774, vol. IV. p. 955.