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No. CCXI.]

N the numbers of the Nonconformist, no subject has been more frequently discussed than the comparative merits of various sects and religions, in different ages and countries, as to the advance which they had made, whether in theory or practice, towards a complete admission of the claims of religious liberty. Comparisons have been drawn between the several denoninations of English Nonconformists, as to the degrees of light which they had each attained upon this important subject at the time of the great struggles in which they were engaged in the 17th century; and the severe scrutiny to which they have been subjected, where partial indulgence might have been anticipated, has shewn that many of them were lamentably deficient in a disposition to allow the exercise of religious liberty in others, although to their courage and perseverance in asserting it for themselves we certainly ought, in a great measure, to ascribe whatever advances our country has made in this respect.

Nor have we been occupied solely by what is to be learnt respecting the progress of tolerant sentiments in our own country. The great religious Reformers of Christendom and their disciples have, with this view, been in turn submitted to our investigation: and our attention has been called to the light which had faintly beamed in Italy and Spain, and amongst Mus sulmen and Jews. And whilst we have had to lament that so many of the Reformers almost equalled the Catholics in intolerance, yet it has been a truly gratifying employment to point out for merited distinction the names of those who, in times of such general darkness on this subject, boldly contended for the noblest privilege of man as a rational being.

So much having then been laid before us respecting the opinions and conduct of those who lived in ages past, and in distant countries, with

VOL. XVIII.

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[Vol. XVIII.

regard to religious liberty,-it may be well for us to turn our thoughts to what is passing in our own country and in our own times, and to consider how far we ourselves may merit any of the censure which we have bestowed on others;-recollecting at the same time that tenfold blame is due to those who now commit any sin against the right of free discussion, as sinning against the light,-the subject having long since been ably argued and well understood, and as deficient in gratitude for the liberties which they themselves enjoy, and which they owe to the exertions and the sufferings of their forefathers. It is a truly painful thing, that in this age we should be roused from investigating the history of persecution as an antiquarian question, by the acts of intolerant folly which are now incessantly perpetrated before our eyes; but we should prove ourselves but little entitled to sit in judgment upon the great men of former days, if we remained indifferent spectators of the warfare now carried on against religious liberty, merely because the persecuted are strangers to us, and their opinions such as we disapprove and deplore.

Every considerable period in the lapse of time seems destined to be distinguished by some remarkable change in the state of the civilized world: and, perhaps, the present æra of our country is principally characterised by the greatly increased exertions which have been made for extended education among the mass of the people. By means of the new schools, the Bible and Tract Societies, and the zealous efforts of various sects, the subject of religion, and the discussion of the conflicting dogmas of its teachers, have been eagerly pressed upon the common people: immense good has doubtless been accomplished by these means, in bringing multitudes to a sense of religion, and in calling into action their reasoning faculties:

-but the subject being one upon which various opinions notoriously exist, and, among the rest, different degrees of unbelief; it is evidently to be expected that, when the number of persons who are called to its consideration is vastly augmented, along with a great increase of religion, there will also be a proportionate increase of sceptics and unbelievers. So that the zealous advocates of religion should not be surprised or disappointed at the apparent growth of unbelief, seeing that this is the natural consequence of their own exertions. If a thousand persons are to read and discuss the Bible where only ten did so, along with a great addition to the number of those who adopt its doctrines, some proportionate increase must also be expected of those on whom a different impression is the result.

It would have been creditable to the spirit of the age had any symptoms of unbelief among the people been considered with a calm and Christian disposition; and had those whose opinions were attacked relied on the strength of argument for the support of their cause. A very different course has been pursued; the penal laws have been appealed to, and the punishments inflicted have provoked fresh assailants, until at length the number of those who have suffered severe fines and imprisonment has become very considerable.

This being the scene which is acting before us, what is the duty of the enlightened friends of religion and of liberty? Will they satisfy themselves with taking no part as to what is going on, and think they shall be justified in remaining silent? Surely this will be a conduct little worthy of the principles which they profess: for living in a free state, where they have the power publicly to discuss the subject, and to bear their testimony against persecution, and where public opinion can be excited and enlightened by judicious appeals even from the few, by silence they seem to give their sanction to what is done.

Nor let it be thought that the consequences of the present system of persecution are inconsiderable, or extend only to the sufferers. A feeling of pity and of justice towards them

ought, indeed, unquestionably to weigh with us. Though possibly one or two may be worthless, (which is more than we have a right to assume,) many others may be good and conscientious; and injustice ought always to be resisted even against the bad, because it is injustice, and because oppression seeks for its first victims those who are not objects of public favour. And though we may disapprove their opinions, and their mode of maintaining them, yet to them they may be rendered dear by conviction or by prejudice. The blame of their unbelief often lies at the door of those who profess to be supporters of religion, and who by misrepresenting its doctrines, making a trade of it, making it an engine of despotism, and a pretext for persecution, create a prejudice against religion in the minds of the uninformed; who are then persecuted by the very persons that have made them unbelievers.

Those who enjoy the advantage of having imbibed liberal and enlightened views of religion, ought to be ready to make great allowances for the scepticism of some, especially among the less informed classes, who have not been placed in such favourable circumstances. As having themselves exercised the right of private judgment, they ought to allow it to others. But, as being fully aware of the ill effect on the mind of those views of religion which are often inculcated, they should especially look with indulgence on those whom such_views have driven into unbelief. Not to dwell on the absurd and frightful dogmas which are held forth to the people as essential to Christianity, look at the arguments of some writers in support of its evidences.

What can be better calculated to promote Atheism than the following? "Every thing bears evidence that God hath smitten the earth with a curse. Not only is this to be seen from the briars and thorns which teem from its surface all over, nor in the noxious quality of plants which every where abound, nor in the ferocious nature of animals, which have cast off their allegiance to their rightful sovereign," &c. &c. Or the following from Dr. Chalmers? "Nor do we look upon Atheism as a more hopeless species of infidelity