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    the apostolic ages , when there was up cieed but that which came from on high , when ? th ^ -e was no interference wit h opinions qa * $ > tfrtlie rCounseAs of * love t " Christianity went * forth in its native purity and fcimpiieUy * captivating the hearts and adorning the lives of men . But the moment that earth attempted to patronize the religion of heaven , the

    moment that the . Empire of Rome took Christianity . under its protection—that moment corruptions commenced , " the fine gold became dim . * ' Priests and governors dictated modes of faith and forms of worship ; and , in order to sanction the assumption , laid claim to infallibility , in determining the counsels of Heaven . Under this pretence arose a

    power more extensive and more terrible than any that ever influenced the destinies of the world—a power that equally held in thraldom the cottage and the palace ; that almost extinguished the light of literature and science ; that took away much of the genuine substance of

    religion , and left but shadowy forms and ceremonies in its room . The argument of the majority having a right to coerce the minority , was urged with equal justice then as it is now : might constituted right , whilst racks , and dungeons , and flames , confirmed her decisions , and preserved uniformity .

    Upon what principle was it first attempted to change this scene of things ? Why , upon the simple and rational and scriptural principle , that every man has an inalienable right to take up his Bible , and to form his own conclusions regarding the things which belong to his duty here and his prospects hereafter . Upon this immutable principle the Reformation commenced ; and happy would it have been for the world had it

    continued as it began . But , alas ' , the leaven of Popery has been more or less infused into every church . No sooner did Protestants acquire power , than they began to trench upon Christian liberty ; they wrested the scourge from the Church of Rome , in order to apply it to the backs of their brethren ; they wrote creeds , appointed ceremonies , and connected civil interests with religious professions ,

    until every division of the Protestant Church exhibited a miniature of the great establishment from which it had dissented . The right of private judgment , indeed , was still talked of , and eveft praised , as 1 have heard done in tttlfcf'hottfleytoy those that are treading tattritftig fltist ^ 1 m With Bti Ǥ* persons ^ it cdhstetWi ! tHen % ad it doetiHWow , in exercis ing thfc right to jwtgfetyottt for themselves

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    and-fcr ^ Mjem ^ , Morell , and thpSfeiwfeftiglor ^ r in- * j& * - licentious ** ness wihbdjK ^ cbdy (^ jfrranipte ru $ > an , you r awiioi * iw % < J &h *\\ quote , j& < passage imm t&Bi v Gofie * vf iBUchf ^ mey fr * i enable < tfce w $ rl ! i . Mo . ' > ftHtn > o $ amfr { judgment & £ the distinguished ! discrepan oy which ,, exists fc ^ tween your principles and your , tpractice . The power possessed by the

    teachers of the church amounts to no more than this , to search the mind of the Spirit speaking in the Scriptures , and to produce the scriptural , authority for what they teach . It is the privilege , the right , and the duty of every man to examine the Scriptures for himself ; but in exercising the inalienable right of his own judgment , the Christian does not

    refuse to admit light , or to receive assistance from his teachers : he only refuses to acknowledge subjection to any authority but the word of God ; and before he assent to any doctrine , he claims the right of examining the Scriptures for himself , that upon their authority he may rest fully persuaded in his own mind . Holding out these

    incontrovertible principles , you claim the praise of liberality , " you keep the word of promise to the ear ; " but , acting in direct opposition to them , " you break it to the hope . " You may speak of the Church of Rome as you will , but , in comparison with you , she is honourable and consistent . She claims infallibility , and consequently denies the right of

    private judgment ; but with a monstrous inconsistency , you admit your fallibility , whilst you demand a submission which nothing could authorize you to claim but an absolute freedom from the very possibility of error . I do ask , in sober sadness , how any class of Protestants

    can acquit themselves to their own consciences and the world , who assert that their brethren have a right to search the Sacred Records , and to deduce from them their own conclusions , whilst at the very same moment they endeavour to curtail their privilegea , and to put them to serious inconvenience for the

    mere exercise of their natural and Christian rights ! .. ' ¦ ¦ . > i i . ¦ I do aver that your whole overture is directly opposed to the first principles of the Reformation—the right of free inquiry , without penalty or privation .

    Should it be passed into a' law , not a single student can be educated , or licensed to preach , without risk , of injury and submission to human authority in matters of faith . 'If you persevere in this measure , you should change the whole system of education for your can *

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    Intelligences-Synod of Ulster . 645

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Sept. 2, 1828, page 645, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2564/page/61/