fortress, beat down the walls, broke through the phalanx, and entered the castle; while the pru dent and discerning quietly set about to new model the Church government, and to enact laws more congenial to their own views and interests. Between the one and the other, by the righ, teous interference of Providence, much good has resulted. New truths have been elicited; many errors have been exposed; and a way has been opened for the peaceable revival of the pure precepts and uncorrupted truths of the Gospel of Christ.

V. There is one cause of the Reformation which seems to have escaped the observation of most Protestant writers on this subject. It does not appear that they have taken into this account the rapacity and avarice of several Princes, who evidently promoted the cause of Reform from the prospect which it afforded of furnishing a plausible pretext to enlarge their individual dominions, and give them a degree of influence and independence they had never yet enjoyed. It has already been remarked, that the reforming zeal of the present ruler of France evidently owes its origin to the lust of power, and the thirst after conquest. A similar spirit no doubt actuated the conduct of some of the reformed princes on the continent; and we all know in what impure fervors the Reformation was engendered in the breast of our Henry VIII. The "Man of Sin" gra

dually rose into view as the cupidity of the monarch sunk him to the depths of licentious and lawless propensities. The Defender of the Faith became ambitious to be head of the Church. This reflection naturally awakens the idea, that a most powerful stimulant to reform was found in the spiritual ambition of every aspiring magistrate. An entirely new axiom of civil government was discovered, which I will state in the words of the learned Dr. John Sturges:* "Between the different modes and tendencies of different religious sects," says this enlightened prebendary," the magistrate is to chuse, which he will make the national religion, as most useful, and most adapted to his country, by giving it a decided preference, and making a competent public provision for its ministers; other sects he will merely tolerate'; others as pernicious (if there should be any such) he would totally exclude." This novel doctrine naturally grew out of the opposition which was made to the spiritual and temporal authority of the bishops of Rome; and it would be paying an unmerited compliment to human nature, were we to suppose, that a doctrine so congenial to the ambition of magistrates, could be wholly rejected or discountenanced by them. Hitherto the state had been subservient to the church; and their union, whatever other mis

* Reflections on Popery, p. 20.

chiefs it might create, had as yet no influence on religious doctrines, nor any control in the affairs of salvation. Had the reformers proposed to dissolve the union of secular and spiritual interests, rather than to transfer the authority of the clergy to the hands of the magistrate, little encouragement would they have met with among princes and lawyers. The use, which many of the reformed "rulers of this world" made of their power, shews the motives by which they were actuated in lending their aid to lessen and suppress the errors of the Church. Some of the most offensive and really objectionable tenets and practices of the Catholic Church were retained, and only a few of the withered branches severed from the trunk.

"The Bible! the Bible only! is the religion of Protestants!" exclaims good William Chillingworth." Very true," says the judicious Hooker,* in his Ecclesiastical Polity; "but then you must submit to receive the Bible from the hands of Church-of-England men"—" Certainly, the Bible, by all means," adds the learned Margaret Professor; "yet the Bible is nothing without the Book of Common Prayer.”†

Nay, nay, the Bible is not the thing you

* I pretend not to quote, in these instances, verbatim ; but am, nevertheless, correct in substance and matter of fact. + See Dr. Herbert Marsh's Inquiry into the consequences of neglecting to give the Prayer-Book with the Bible.

want, unless you discover in it all the great and precious truths contained in the Assembly's Catechism, and can submit to the wholesome discipline of the Directory," replies the pious and sober Presbyterian. "No, No, No," says the zealous Methodist, "it is the Bible collated with Mr. Wesley's Sermons, and Mr. Fletcher's Checks*, that is the religion of Protestants." "And thou mayest read the Bible and the Checks likewise till Doomsday, friend, to no purpose, unless thou hast the light of the Spirit," adds the modest Quaker." A truce with your spirit!" exclaims the Swedenborgian, "why don't you read the works of the highly illuminated Baron; wherein are answered all questions, be they high as Heaven or deep as Hell?"—" You all are right and all are wrong," rejoins the Rev. Dr. Sturges, the Prebendary of Winchester, "provided the magistrate chuses' to say so; for it is his province to decide which shall be the National religion; and if he take it into his head that all or any one of your sects are 'pernicious,' he

* In many trust-deeds belonging to the chapels of the Wesleyan Methodists, it is provided, that no preacher shall officiate in those meeting-houses, who does not conform his preaching to the Bible and to the doctrines taught in the eight volumes of Mr. Wesley's Sermons, and Mr. Fletcher's Checks to Antinomianism. So essential a thing is uniformity!

will totally exclude you;'* but if you be not very obnoxious to his views, he will kindly consent merely to tolerate' you; at all events, he will make a competent public provision,' by levying a tax on every soul of you, for those 'ministers' to whom he gives a decided preference."

And if this be the religion of Protestants, no wonder that civil magistrates were friendly to the Reformation! After all, the greatest benefit derived to religion by the efforts of the Reformers, is that doctrine which they so often disallowed to others, but which they found so convenient to themselves, of acknowledging the unrestrained right of private judgment in matters of faith; and there is little risk in asserting, that whoever proposes any contrary terms or articles of union as necessary to be admitted, violates one of the leading and fundamental principles of the Protestant Reformation. "But this would lead to downright Socinianism, as the Catholics charge upon us." May be so.The charge is not without foundation, notwithstanding what some excellent Protestants have written on the subject. This dreadful consequence may follow: it is a lamentable case; but there is no way to prevent it, while you allow

* Quere. By fire and faggot?

+ Vide The Religion of Protestants a safe way to salvation.