close of the century, and gradually incorporated with public opinion in the course of the next.

Of these principles, the most important was Free Inquiry, Private Judgment-or Rationalism -the right of every man to bring the doctrines and institutions of religion to the test of his individual reason, and to adopt or reject them, as he finds them in accordance with it. I do not assert, that the fullest acknowledgment of this principle is all that is needed, to the vital experience of religious influences, or even to the right apprehension of religious truths. It will appear, I think, that its undue and exclusive predominance was among the causes of the spiritual weakness of the 18th century. But it is certainly an indispensable adjunct to the process of religious discipline; in its absence, superstition or fanaticism is inevitable. This principle had established itself in the minds of the greatest influence the master spirits of the age-at the time of the Revolution; though subsisting prejudice and bigotry were still too strong to allow its public recognition in the Toleration Act. From that time, it gradually gained increasing strength; and, being adopted by the most eminent men, both in and out of the Establishment, it allayed the old Puritan controversy, and produced a long interval of religious peace. The spirit of Puritanism was not indeed extinct, but still working in a

latent and quiet way. With the new rationalistic tendencies it did not very readily combine; although, even where it retained some portion of its ancient fervour it was indirectly affected by them; and its future manifestations were so shaped and directed by the intellectual character of the 18th century, that what remains to be said of its subsequent history, may not unsuitably be included in the chapter on Free Inquiry.

SECT. II.

EVOLUTION OF THE DIFFERENT ELEMENTS OF RELIGIOUS FREEDOM, IN THE COURSE OF THE SEVENTEENTH CENTURY.

The elements of this Rationalism, which acquired force and consistency after the Revolution, had been in course of preparation during the whole of the preceding century. One or other of them was furnished by every great movement of the time, to say nothing of the minuter contributions of inferior sects and single minds. It will be interesting to trace the various, and apparently opposite, agencies that concurred in the joint result. A singular contrast may be noticed between the progress of free theological opinion on one hand, and the course of civil liberty and

The

ecclesiastical independence on the other. earliest opposers of human creeds and formularies of faith-those who contended most earnestly for the right of unfettered search into the Scriptures, and receded farthest from the popular orthodoxy― were supporters of the Monarchy and the Church; while the sign of adherence to the Parliament, was a strong profession of Calvinism. We may find a reason for this distinction in the general principles of human nature. The quiet contemplation of truth in its intellectual relations-apart from the passions of the multitude, and the practical interests of life-is favourable to comprehensiveness of view, and an impartial judgment; but, at the same time, renders the mind more aware of limitations and exceptions, of the mischiefs of dogmatism, the risks of sudden change, and the necessity for undisturbed leisure and repose to promote knowledge, and disseminate just principles. It inspires, therefore, naturally a cautious and conservative temper. Characters of a very different mould are required for the rough work of social revolution. Intense, exclusive conviction, fastened on a single object, and discerning truth and right in nothing else—is the frame of mind, however unworthy of the philosopher, that fits men for vigorous and decided action, and leads to immediate practical results. It was fortunate for our country that, during the momentous contest

which has exercised such a lasting influence on its destiny, both these tendencies, the practical and the speculative, had full scope to unfold themselves.

First, there was the great principle of Independency-claiming exemption for Christian societies from the control and interference of the State. It is obvious, however, that the fullest assertion of this principle is compatible with the establishment of a very harsh discipline and complete spiritual despotism within the limits of each separate society. The Churches framed under it, may become living centres of the bitterest intolerance and darkest theology-bitter and dark in the same degree, that they are responsible to no external jurisdiction, and secluded from extensive communion with other Christians. It secures outward freedom-the rights of the society; but it does not thereby necessarily provide for inward light and progress, or break the fetters of the individual mind. Independency has contributed its element towards the general result of religious liberty; but it has not done every thing.

Presbyterianism, as represented by Baxter, did not seek absolute emancipation from the State, but rather invited and cherished the connexion, as a means of more easily constituting and keeping together a pure National Church. It would have tolerated a wide diversity of opinion and usage,

close of the century, and gradually incorporated with public opinion in the course of the next.

Of these principles, the most important was Free Inquiry, Private Judgment-or Rationalism -the right of every man to bring the doctrines and institutions of religion to the test of his individual reason, and to adopt or reject them, as he finds them in accordance with it. I do not assert, that the fullest acknowledgment of this principle is all that is needed, to the vital experience of religious influences, or even to the right apprehension of religious truths. It will appear, I think, that its undue and exclusive predominance was among the causes of the spiritual weakness of the 18th century. But it is certainly an indispensable adjunct to the process of religious discipline; in its absence, superstition or fanaticism is inevitable. This principle had established itself in the minds of the greatest influence-the master spirits of the age-at the time of the Revolution; though subsisting prejudice and bigotry were still too strong to allow its public recognition in the Toleration Act. From that time, it gradually gained increasing strength; and, being adopted by the most eminent men, both in and out of the Establishment, it allayed the old Puritan controversy, and produced a long interval of religious peace. The spirit of Puritanism was not indeed extinct, but still working in a