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After having repeated these lines, he added, in the language of the poet, that there was not an English heart which would not leap to hear that this monument of arbitrary power, this abode of wretchedness and despair, had now fallen. With respect to Paine's book, Mr. Fox observed, that he had called it a libel, but not au infamous one; it was a libel on the constitution of Great Britain-the right honourable gentleman's book was a libel on every free constitution in the world. The French Revolution he had__particularly avoided touching on. He knew not why Dr. Priestley, because he approved of the French Revolution, should be liable to punishment from the circumstance of his being an Unitarian, and that he (Mr. Fox) should be exempted from punishment who was of the same opinion, but was a Trinitarian. He had never before heard the Birmingham riot defended. He did not think that the merits of any question ought to be decided by the conduct of an individual. Some of Dr. Priestley's works he had read; in his reli

gious writings he had found nothing of politics, and his political works seemed free from religion. Mr. Fox noticed the circumstance of Mr. Burke's having, he believed, last ses. sion, on the Catholic Bill, declared a wish, that all the sanguinary laws inflicting death in matters of religion, were repealed. The right honourable gentleman, indeed, might have altered his opinion, as he had lately done, very suddenly, on various topics. The idea that repealing the statutes would give scandal to the people, as rendering them liable to the imputation of indifference to the religion of the country, Mr. Fox considered as weak and unfounded. The Pagans, he observed, might have said the same with respect to the Christians. No measure of toleration was ever known to have originated with the bishops, and on the subject before the House they were the last persons to be consulted. Mr. Fox of this observation. adduced some strong facts in support He had within

the last three years paid particular attention to the subject, and had read considerably upon it, and he was, from the completest conviction, a firm friend to religious establishments. With regard to the times, he did not think that popular prejudice should deter the House from giving their opinion on the subject; the House, he observed, of late seemed inclined to become the slave of popularity. When he considered the various books that had been published, and reflected on the manner in which the Birmingham rioters had been punished, he thought there appeared to be a violent high-church spirit in the country. If gentlemen saw danger abroad, he thought they ought to step forward and endeavour to crush it; for his part he feared none. Mr. Fox concluded with declaring, that he hoped and trusted, that the subject of toleration would be renewed as often as could be, convinced as he was, that the more it was discussed the more its justice would be perceiv ed and acknowledged.

The House divided on Mr. Fox's motion:

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688

Letter on Conformity to the Established Church.

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Mercer. Chowbent, Lancashire.
Jos. Browne. Coventry, London.
Nathaniel White. Hinckley, Leeds,
London.

Newcome Cappe. York.
Thomas Blake. Crookherne, West.
Joseph Gellibrand. Tottenham.
Henry Moore. West Modbury.
John Walker. Framlingham, Suf.
folk.

Peter Rocquet. Trade.
Andrew Behmen. Trade.
P. A. Dehondt. Trade-bookseller

in London.

Earl of Dunmore.
William Rose. Tutor.
Henderson.

1750.

Ratcliffe Scholefield. Whitehaven, Birmingham.

Thomas Robins. Bromwich, Da

ventry.

Trade.

H. Holland. Prescot, Ormskirk.
Matt. Rolleston, M. D.
Wm. Proctor. Witney, Stamford.
John Alexander. Norwich, Long-
don.

I

Thomas Tayler. London.
William Howe. Essex.

Jackson, Coventry.
Boulton. Baptist. Dublin.

Mr. EDITOR,

tions, and for the melancholy case of those of his flock, who at any time err from the path of virtue. He cannot but tenderly sympathize with his afflicted friends, and partake of their sorrows. Death will dissolve the most endearing connexions, and he will be often called to bid his final adieu to those whom he highly valued, and whose loss to the circles of private friendship, to the cause of religion, and the community at large, he most sensibly feels and sincerely laments. To trials of this kind, Sir, I am no stranger. Occasionally also some who were my constant attendants, either dissatisfied with the doctrines they heard from the pulpit, or influenced by some other motive, have withdrawn from our worship, and “ the places among us which once knew them, have known them no more." I am led to these reflections by a letter, to which an accidental circumstance has lately directed my attention, sent to me a few years ago by a respectable young lady who left my ministry for the Established Church, alleging as the reason for the step she had taken, her disapprobation of my religious sentiments. The following is my answer, with such alterations, omissions and additions, (and these are considerable) as the revisal of the copy with a view to the press has suggested. If you think it calculated to assist your young readers, in their serious inquiries respecting the pure Christian doctrine and the proper object of religious worship, it is much at your service for insertion in your valuable Repository.

A UNITARIAN MINISTER.

MY DEAR MADAM,

Oct. 29, 1815. HAVE had the happiness of being for nearly thirty years the minister of a respectable society of Unitarian Christians on the broad basis, in a populous country town. So many circumstances concur to render my judge and act for themselves in reliThat all Christians have a right to situation comfortable; I have so few gious matters, in things which conworldly cares, so many kind friends, cern God, conscience, and their eterand such serious and candid hearers, nal salvation, is the first principle of that I am often induced to adopt the Protestantism. exclamation of the Psalmist, with therefore disapprove of the step you I cannot possibly heartfelt gratitude to the gracious Dis- have taken in the exercise of this poser of my lot, "The lines are fal- right, provided it be done with all len unto me in pleasant places, yea, due deliberation. I have always felt, I have a goodly heritage." I have I now feel, and I trust shall always indeed experienced those trials, which feel a disposition to value and respect every pastor who has the charge of a worthy conscientious persons, howsociety for any considerable time, must ever much they may differ from me expect. He cannot but feel anxiety in religious sentiment. My general for the hazardous situation of inexpe- strain of preaching you know to be rienced youth surrounded by tempta- practical, and when led occasionally

to oppose what appear to me prevailing errors, it affords me pure pleasure to reflect, that you never heard me speak in the least degrading terms of those who maintain them, or pronounce respecting persons who cannot subscribe to my creed, that "they would without doubt perish everlastingly." Excellence of character ought to be estimated, in my opinion, not by the articles of faith a man professes, but by the pious and amiable qualities he displays. When I see these in any class of Christians, they have my sincere esteem and respect, whether they attend my ministry or not; whether they belong to the established Church, or any denomination of Dissenters. "By their fruits," says our common master, ye shall know them, and a good tree bringeth forth good fruit."

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Some, I am aware, think it incumbent on them to attend the service of the established church, merely because it is the established religion of the country in which they live. I know not whether it is on this principle, that you have left the Dissenters. If it be, consider, my dear Madam, what is the fair deduction from it. On this ground, how is it justifiable in any individuals, to attempt introducing the gospel itself among a people, with whom an establishment of any religious system and mode of worship, previously subsisted! Is it not also putting Christianity, the pure revelation of the Divine will, and the charter of our best hopes, on the same footing, with every other established religion however absurd and idolatrous? Perhaps you think the obligation to conformity arises The reason you allege for leaving from its being a Christian, not a Heamy ministry, which you have at- then or Mahomedan establishment. tended from your earliest days, is your How then does the case stand on this disapprobation of the principles I ad- supposition, even without extending vance in the pulpit. Whatever con- our views beyond his Majesty's docern I feel at losing so respectable a minions! A person is born in Engmember of my society, it gives me land, and while he resides here, is real satisfaction to think, that it has bound to attend the episcopal estaproceeded from my having faithfully blished church. Circumstances, howdischarged my duty, in avowing with ever, render it expedient for him to out disguise, what appeared to my leave South Britain and live in Scotself to be the pure doctrines of the land. On the principle we have asChristian revelation. Had you thought sumed, he must join the Kirk, the proper to let me know, whilst an at- established church there, and become tendant on my ministry, what were a Presbyterian. After some years, urthe principles to which you objected, gent affairs suppose, call him to cross and the grounds of your objections, the Atlantic and settle in Canada, in I would readily have done all that North America, still in his Majesty's laid in my power to afford you satisfaction. I would more especially have recommended to your serious and diligent perusal, before you had joined the established church, the admirable letters, on the subject, of the late venerable advocate for the rights of conscience the Rev. Micaiah Towgood, whose memory must be ever dear to the friends of religious freedom.*

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of a Unitarian minister, I would humbly recommend to his perusal these two Discourses (together with "A Vindication of Religious Liberty:" a Sermon by the Rev. R. Aspland) before he published another edition. He might then be led to admit, that some reasons of apparent weight are advanced, in favour of the right of private judgment in matters of religion, and of worshiping God according to the dictates of conscience, and as a necessary inference, the right of distinct Christian societies to choose their own ministers: positions these to which the well-meaning Vicar in "The Velvet Cushion" objects, though the one is the leading principle of Protestantism, without which the reformation from Popery cannot be justified, and the other a fair deduction from it. He is generally supposed to express the real sentiments of the author, the present Vicar of Harrow.

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