Page 337, line 27. the Lutheran notion of justification.

Oecolampadius called Servetus impudent for, saying the Lutherans did not understand justification. It seems it was not an impudent thing for Luther and his associates to condemn some of the doctrines of the church of Rome, to violate their allegiance to the pope, and to say that he, his cardinals, and the whole romish priesthood, did not understand the doctrine of jus ification; but for Servetus, who owed no allegiance to the Lutherans, to say they did not understand that doctrine was a very impudent thing! But how was it more impudent for him to charge them with ignorance than it was for them to charge him, not only with ignorance, but with blasphemy also? They thought themselves under the guidance of the Holy Spirit, that made the difference: hence it was an impudent thing for him to contradict them! But the council of Trent also professed to be guided by the Holy Spirit; yet they resisted its decisions. There is no reasoning with men who will have it that the spirit of God is their prompter.

Page $72, line 5. erected on the same basis new fabrics, not much dissimular, in some of their component parts, to the old.

The reformed churches were erected on the same basis as the church of Rome. Like it, they were established by worldly power and authority; their constitution was regulated by human laws; an assent to human creeds and articles of faith, and a conformity to the ordinances of men, were made the terms of communion with them. They were a kind of worldly kingdoms, unlike that which Christ described when he said, my kingdom is not of this world. In some leading doctrines, such as that of the trinity, of original sin, infant baptism, and that worst. of all popish principles, the right of coercing conscience, they continued in unison with the church of Rome. In some instances, while the pope was abjured, popery was continued under anew name, by the transfer of a considerable portion of his authority to other hands, and the substituting another in his place as head of the church. Laws of synods and other assemblies succeeded to those of the vatican, and a consistory did, in some degree, what popish ecclesiastical courts had done before. Not only in some of their leading principles, in their organization, their discipline, their ceremonies, their formularies, the reformed churches, in many particulars,

resembled that of Rome. These things furnished as strong grounds of dissent from them, as they had, with their views, for a dissent from their popish brethren.

Page $72, line 10. false notions of what were deemed the fundamentals of religion.

It is impossible to free men from superstition and its dreadful consequences until they are enlightened by divine truth; so long as they cling to error, its baneful effects will remain. Hence the first object of a reformer should be to enlighten the minds of those he would reform. In doing this, it will ever be necessary to advert to first principles. Mistakes respecting the fundamentals of religion generally lead to false notions of the system at large. All the evils which exist among men originate in an erroneous judgment. Paul asserts, that the Gentiles were alienated from the life of God through the ignorance that was in them: (Ephe. 4: 18.) that when they became vain in their imaginations, and their foolish hearts were darkened, they fell into the grossest abominations: (Rom. Chap 1.) that he was sent to deliver them out of this state by enlightening their minds. Acts 26: 18. Every important change in the moral and religious state of mankind must commence in the diffusion of right ideas. Set them right as to the

first principles of christianity, and they will the more easily detect their mistakes on particular points of doctrine and practice.

Page 373, line 2. Luther, Calvin, andothers dwelt secure under the shadow of human laws, &c. Had not the reformation been countenanced and supported by the civil power, in those nations where it obtained footing, it would no doubt have been crushed, as it was in some places where for a time it gained some little ground. Had it not been for the patronage of princes and states, what had been the fate of Luther, Calvin, and the rest of the reformers? They would most probably have been burnt alive. The protestant churches could not have existed without the protection of the civil government. It was a wise and righteous policy that led several of the powers of Europe to countenance the reformation, and protect the reformers from persecution. Had they stopped there they had done well; but when they enacted proscribing laws, and drew the sword of persecution against those whom the party they espoused denounced as heretics; when they took upou themselves to limit the progress of reformation, and new model religion by human authority, they acted materiaily wrong: after putting the scriptures into the hands of the people, and declaring conscience

free, they should have left reformation to work its own way, only taking care that no party of christians were suffered to persecute others. While the other reformers succeeded, Servetus was crushed, because he had no powerful patron to protect him.

Page 373, line 24.

the press.

Of all the discoveries made in the arts, in these latter times, that of printing seems to be the most important. Through the medium of the press, information may be communicated to a much greater extent, and at a cheaper rate, than it could by any other means: nor is it easy to stop the progress of information, once put into general circulation through this medium. A free press may well be the terror of oppressors, bigots and persecutors, and the proudest boast of Britons; for it is the most powerful engine that can be employed to counteract the nefarious designs of the former, and is the bulwark of the liberties of the latter. Where the press free, it is not possible mankind should be kept long in ignorance. Next to trial by jury, the liberty of the press should be esteemed the most valuable of our privileges, as Englishmen.

is

Page 381, line 14. feel indignant at the conduct of Calvin.

Who can contemplate such a scene of perse