standing another ray of knowledge communicates to mine. But neither should I think the most exalted faculties of the human mind a gift worthy of the Divinity, nor any assistance in the improvement of them a subject of gratitude to my fellow creatures, if I were not satisfied, that really to inform the understanding corrects and enlarges the heart.”

Junius appears to have been, in every sense of the word, a liberal Christian-forms of worship, without the substance, were contrary to his refined ideas. He tells us, that he differs from the Bishops in some points, and that freedom of opinion should be exercised on this subject as well as on political affairs. Such were the sentiments of Lord Viscount Sackville, which are particularly exemplified in his speech on the Clerical Petition, laid before the House on the 6th Feb. 1772.

"Though a warm and zealous friend to the church of England, I must, on this occasion, dissent in opinion from those who are supposed now to espouse her cause: and I will openly avow my sentiments, without the least dissimulation or mental reservation. I hope no man will think the worse of me for my frankness, or charge speculative tenets to my account as a crime. If we live in a learned age, and in a land of liberty, it cannot surely be dangerous for us to talk

as freely of religion as of politics. While we keep within the bounds of decorum, and preserve that respect which is due to long established institutions, we can incur no blame for exposing any absurdities which may have crept into our theological system. Are not we every day discovering imperfections in our civil establishment, and in consequence applying a remedy? Why should we not pursue the same plan with respect to our religious constitution? Like the other, it is the work of men's hands, and therefore not necessarily perfect. When I call it the work of men's hands, do not mistake me, sir, as if I charged imperfection upon the scriptures. Far be such presumption from my mouth. What I mean, is the creed reduced therefrom by our prelates: that systematical chain of doctrine called the Thirty-nine Articles. I beg pardon for what I am going say; but I must be explicit. Nolo episcopari. There are in the Thirty-nine Articles several tenets to which I can by no means assent. I am persuaded they are not warranted by scripture and I am sure they cannot be reconciled to common sense. With what face then can those doctrines be imposed upon the consciences of men as articles of belief, which no man can believe? You would not have your clergy like St. Augustine, who wished that God Almighty would reveal some new mystery, abso

lutely absurd and impossible, that by his ready acquiescence he might prove that his faith was not only bigger than a grain of mustard seed, but even able to remove mountains. In my apprehension, some of the articles are incomprehensible, and some self-contradictory. I have no doubt but many, nay, most of those who are, by the nature of their profession, obliged to subscribe to them, stand in the same predicament. Do you think it possible for such men sincerely and honestly to subscribe to what they deem absurdities and contradictions? If you mean to have only hypocrites and prevaricators, for teachers of the gospel, and to exclude the honest and conscientious, this is certainly the best plan imaginable. But, as I hope this is not your intention, I expect that you will open the doors of the church wide enough to admit those, who are likely to teach by example as well as by precept, and to be living sermons, already speaking to the eyes of the people.

"It is indeed objected to these petitioners, that they maintain heterodox opinions, and, particularly, that they deny the divinity of Christ. I can only vouch for those with whom I am well acquainted; and I must say, that as far as my knowledge extends, the charge is groundless. Some gentlemen from that part of the country from which I come, have, I find, signed the peti

tion: and I cannot help doing them the justice to declare, that there are no where to be met with worthier members of the community, either in a religious or a civil light. The divinity of Christ they certainly never dreamt of disavowing; and the reflection is unjust, because it is unmerited. To my knowledge, they are orthodox with regard to the grand essentials of Christianity. It is no objection that they do not acquiesce in some of the Thirty-nine Articles. They have that in common with some of the greatest divines and philosophers that England ever produced. What think you of Clarke and Hoadley, of Locke and Newton? Would they subscribe in the literal and grammatical sense, as the nature of the thing requires? Their writings demonstrate the reverse. Is it not time then to remove so great a stumbling-block? For my own part, it appears to me a melancholy thought, and indeed a crying grievance, that my son, at sixteen, must subscribe, upon entering the University, to what I cannot understand, much less explain to him, at sixty. The matter certainly calls aloud for redress and ought alone, as has been justly observed, to determine us to enter into the merits of the petition. Yet to consider the matter rightly, in what better situation than those aggrieved youths, are adults, to whom the Articles appear unintelligible or self-contradictory? As

the former, if they would not be debarred from entering the Temple of Science, must swallow the bitter pill of subscription; so must the latter, if they would not lose the fruits of their former studies, and the expense of their education, and, in a word, forego every prospect in life? Is not this too great a trial for humanity? It is indisputably an abuse of the first magnitude, and demands a speedy and effectual remedy.

"Forbear then to tell us, that the petitioners are not respectable. Suppose the allegation true, yet still it can be here no reasonable objection, because we ought to attend to the merits of the cause, not to the numbers by whom it is supported. Had this argument prevailed when Luther undertook to expose the abuses of the Romish Church, what would have become of the Reformation? It would have been nipt in the bud, and this nation, as well as the rest of Europe, must have groaned under the tyranny of the Pope. Consider that reformation generally rises from small beginnings, and like fame gathers strength as it goes. Ancient establishments, however absurd, have a body of men interested to support them; yet still, the force of truth finally surmounts every obstacle. Were not this the case, how could the Christian Religion have been first established? It had the powers of the earth to vanquish.