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Free Speech on the Subject of Reformation. 1530.

Scotland, the impression produced by them was more peculiarly remarkable. They were every where adopted as the best manuals of ethical and of political instruction that could be put into the hands of students; and gradually contributed to form that memorable school, from whence so many philosophers and philosophical historiaus were afterwards to proceed.

Free Speech on the Subject of Reformation, in the House of Commons, in the Reign of Henry VIII. 1530.

[We extract the following very singular speech, with the necessary preface, from Cobbett's Parliamentary History of England, I. 501-506. It may be found also in less modern language, in Collier's Eccles. Hist. (folio) II. 45-47. Collier makes this comment upon it;

This odd speech is not mentioned either by Hollingshead, Goodwin or Stow neither does Lord Herbert tell us the person's name. All that I shall observe upon this Free-thinker is, that he gives too much liberty to private reason. His maxims are dangerous, and his scheme ill suited to the general capacity." ED.]

ANY abuses which the laity re

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abuse that we do not seek to rectify? Or can there be such a rectification as that there shall be no abuses? Or are not clergymen to rectify the abuses of the clergy? Or shall men find fault with other mens' manners while they forget their own; and punish where they have no authority to correct? If we be not executive in our laws, let each man suffer for his delinquency; or, if we have not power, aid us with your assistance, and we shall give you thanks. But, my Lords, I hear there is a motion made, that the small monasteries should be given up into the king's hands, which makes me fear that it is not so much the good as the goods of the church that is looked after. Truly, my Lords, how this may sound in your ears I cannot tell, but to me it appears no otherwise, than as if our holy mother the church were to become a bondmaid, and now brought into servility and thraldom; and by little and little to be quite banished out of those dwelling-places, which the piety and liberality of our forefathers, as most bountiful benefactors, have conferred upon her. Otherwise, to what tendeth these portentous and curious petitions from the Commons?

Mceived daily from the clergy were To no other intent or purpose, but to

loudly complained of; and the king, being now willing that they should be strictly inquired into, referred the redress thereof to the Commons in this parliament. Complaints also being made in that House against exactions for probats of testimonies and mortuaries; for pluralities, non-residence, and against priests that were farmers of lands, tanners, wool-buyers, &c. the spirituality were much offended at these proceedings; and, when the bills for regulating these exorbitances were brought before the House of Lords, John Fisher, Bishop of Rochester, made a remarkable speech against them, of which the following is a copy, as it is printed in a small treatise on the life and death of that prelate, by Dr. Thomas Bailey.

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My Lords-Here are certain bills exhibited against the clergy, wherein there are complaints made against the viciousness, idleness, rapacity and cruelty of bishops, abbots, priests and their officials. But, my Lords, are all vicious, all idle, all ravenous and cruel priests or bishops? And for such as are such, are there not laws provided already against such? Is there any

bring the clergy in contempt with the laity, that they may seize their patrimony. But, my Lords, beware of yourselves and your country; beware of your holy mother the Catholic church; the people are subject to novelties, and Lutheranism spreads itself amongst us. Remember Germany and Bohemia, what miseries are be fallen them already; and let our neigh bours' houses that are now on fire teach us how to beware of our own disasters. Wherefore, my Lords, I will tell you plainly what I think; that, except ye resist manfully, by your authorities, this violent heap of mischiefs offered by the Commons, you shall see all obedience first drawn from the clergy, and secondly from yourselves; and if you search into the true causes of all these mischiefs which reign amongst them, you shall find that they all arise through want of faith.'

The same authority tells us, that this speech pleased or displeased several of the House of Lords, as they were diversely inclined to forward or flatter the King's designs. But none made reply to it, but only the Duke of Norfolk, who said to the Bishop, "My

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Free Speech on the Subject of Reformation. 1530.

Lord of Rochester, many of these words might have been well spared; but I wist it is often seen that the greatest clerks are not always the wisest inen." To which the Bishop replied, "My Lord, I do not remember any fools in my time that ever proved great clerks."

When the Commons heard of this speech, they conceived so great indig nation against the Bishop, that they immediately sent their Speaker, Audley, attended with a number of the members, to complain of it to the King; and to let his Majesty know, "how grievously they thought themselves injured thereby, for charging them with lack of faith, as if they had been infidels or heretics," &c. To satisfy the Commons, the King sent for the Bishop of Rochester, and demanded of him why he spoke in such a manner? The prelate answered," that being in parliament, he spake his mind freely in defence of the church, which he saw daily injured and oppressed by the common people, whose office it was, not to judge of her manners, much less to reform them. And therefore he said he thought himself in conscience bound to defend her in all that lay within his power." However, the King advised him "to use his words more temperately another time."

But the injury the Commons thought they had received, by this reflection, was not so easily digested; for, one of the members making use of the gospel doctrine so far, says Lord Herbert, as to take a reasonable liberty to judge of things; and being piqued at the Bishop for laying it all on "want of faith," stood up in that House and spoke to this effect:*

MR. SPEAKER-If none else but the Bishop of Rochester or his adherents did hold this language, it would less trouble me. But since so many religious and different sects, now conspicuous in the whole world, do not only vindicate unto themselves the name of the true church, but labour betwixt invitations and threats for no thing more than to make us resign our faith to a simple obedience; I shall crave leave to propose, what I think fit in this case for us laick and secular persons to do. Not that I will make

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my opinion any rule to others when any better expedient shall be offered, but that I would be glad we considered hereof, as the greatest affair that doth or may concern us. For if in all human actions it be hard to find that medium or even temper which may keep us from declining into extremes, it will be much more difficult in religious worship; both as the path is supposed narrower, and the precipices more dangerous on every side. And because each man is created by God a free citizen of the world, and obliged to nothing so much as the inquiry of those means by which he may attain his everlasting happiness, it will be fit to examine to whose tuition and conduct he commit himself. For as se veral teachers, not only differing in language, habit, and ceremony, or at least in some of these, but peremp tory and opposite in their doctrines, present themselves, much circumspection must be used. Here then taking his prospect, he shall find these guides directing him to several ways, whereof the 1st yet extends no further than to the laws and religions of each man's native soil or diocese, without passing those bounds. The 2nd, reaching much further, branches itself into that diversity of religions and philosophies, that not only are, but have been extant in former times, until he be able to determine which is best. But in either of these, no little difficulties will occur. For, if each man ought to be secure of all that is taught at home, without inquiring further, how can he answer his conscience? When looking abroad, the terrors of everlasting damnation shall be denounced on him, by the several hierarchies and visible churches of the world, if he believe any doctrine but theirs. And that, amongst these again, such able and understanding persons may be found, as in all other affairs will equal his teachers. Will it be fit that he believe God hath inspired his own church and religion only, and deserted the rest; when yet mankind is so much of one offspring, that it hath not only the same Pater communis' in God, but is come all from the same carnal ancestors? Shall each man, without more examination, believe his priests in what religion soever; and when he hath done, call their doctrine his faith? On the other side, if he must argue controversies

Free Speech on the Subject of Reformation. 1530.

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them requiring a peculiar scrutiny and consideration. Neither shall he fly thus to particular reason, which may soon lead him to heresy; but after a due separation of the more doubtful and controverted parts, shall hold himself to common, authentic, and universal truths, and consequently inform himself, what in the several articles proposed to him is so taught, as it is first written in the heart, and together delivered in all the laws and religions he can hear of in the whole world: this certainly can never deceive him; since therein he shall find out how far the impressions of God's wisdom and goodness are extant in all mankind, and to what degrees his universal Providence hath dilated itself; while thus ascending to God by the same steps he descends to us, he cannot fail to encounter the divine majesty. Neither ought it to trouble him if he find these truths variously complicated with difficulties or errors; since, without insisting on more points than what are clearly agreed on every side, it will be his part to reduce them into method and order; which also is not hard, they being but few, and apt for connection: so that it will concern our several teachers to imitate us in this doctrine, before they come to any particular direction; lest otherwise they do like those who would persuade us to renounce day-light to study only by their candle. It will be worth the labour, assuredly, to inquire how far these universal notions. will guide us, before we commit ourselves to any of their abstruse and scholastic mysteries, or supernatural and private revelations. Not yet but that they also may challenge a just place in our belief, when they are delivered upon warrantable testimony, but that they cannot be understood as so indifferent and infallible principles for the instruction of all mankind.Thus, among many supposed inferior and questionable deities, worshipped in the four quarters of the world, we shall find one chief so taught us, as above others to be highly reverenced.

before he can be satisfied, how much leisure must he obtain? How much wealth and substance must he consume? How many languages must he learn? And how many authors must he read? How many ages must he look into? How many faiths must he examine? How many expositions must he confer, and how many contradictions reconcile? How many countries must he wander into, and how many dangers must he run? Briefly, would not our life on these terms be a perpetual peregrination; while each man posted into the other's country to learn the way to heaven, without yet that he could say at last he had known or tried all? What remains then to be done? Must he take all that each priest, upon pretence of inspiration, would teach him, be cause it might be so; or, may he leave all because it might be otherwise? Certainly, to embrace all religions, according to their various and repugnant rites, tenets, traditions, and faiths, is impossible, when yet in one age it were not possible, after incredible pains and expences, to learn out and number them. On the other side, to reject all religions indifferently is as impious, there being no nation that in some kind or other doth not worship God; so that there will be a necessity to distinguish. Not yet that any man will be able, upon comparison, to discern which is the perfectest, among the many professed in the whole world; each of them being of that large extent, that no man's understanding will serve to comprehend it in its uttermost latitude and signification. But, at least, that every man might vindicate and sever in his particular religion, the inore essential and demonstrative parts from the rest, without being moved so much at the threats and promises of any other religion that would make him obnoxious, as to depart from this way: there being no ordinary method so intelligible, ready, and compendious, for conducting each man to his desired end. Having thus therefore recollected himself, and together implored the assistance of that Supreme God whom all nations acknowledge, he must labour in the next place to find out what inward means his Providence hath delivered, to discern the true not only from the false, but even from the likely and possible; each of

Among many rites, ceremonies, volumes, &c. delivered us as instruments or parts of his worship, he shall find virtue so eminent, as it alone concludes and sums up the rest. Insomuch as there is no sacrament which is not finally resolved into it; good life, charity, faith in and love of

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Argument from Scripture for Universal Restoration.

God, being such necessary and essential parts of religion, that all the rest are finally closed and determined in them.-Among the many expiations, Justrations, and propitiations for our sins, taught in the several quarters of the world in sundry times, we shall find that pone doth avail without hearty sorrow for our sins, and a true repentance towards God, whom we have offended. And lastly, amidst the divers places and manners of reward and punishinent, which former ages have delivered, we shall find God's justice and mercy not so limited, but that he can extend either of them even beyond death, and consequently recompence or chastise eternally, These, therefore, as universal and undoubted truths, should, in my opinion, he first received; they will at least keep us from impiety and Atheism, and together lay a founda tion for God's service and the hope of a better life. Besides, it will reduce men's minds from uncertain and controverted points to a solid practice of virtue; or when we fall from it, to an unfeigned repentance and purpose through God's grace to amend our sinful life; without making pardon so easy, cheap, or mercenary, as some of them do. Lastly, it will dispose

us to a general concord and peace; for when we are agreed concerning these eternal causes and means of our salvation, why should we so much differ for the rest? Since as these principles exclude nothing of faith or tradition, in what age or manner soever it intervened; each nation may be permitted the belief of any pious miracle that conduceth to God's glory; without that, on this occasion, we need to scandalize or offend each other. The common truths in reli ligion, formerly mentioned, being firmer bonds of unity, than that any thing emergent out of traditions, whether written or unwritten, should dissolve them. Let us therefore establish and fix these catholic and universal notions; they will not hinder us to believe whatsoever else is faithfully taught upon the authority of the church. So that whether the Eastern, Western, Northern, or Southern teachers, &c and particularly whe ther my Lord of Rochester, Luther, Eccius, Zuinglius, Erasmus, Melanc thon, &c. be in the right, we laicks may so build upon these catholic and infallible grounds of religion, as what soever superstructures of faith be raised, these foundations yet may support them.'

MISCELLANEOUS COMMUNICATIONS.

Remarks on Mr. Fox's Argument from
Scripture for Universal Restoration.
SIR,

Tis highly gratifying to the friends

truth of their system, that "there is but one God, even the Father;" they entertain various shades of difference on almost all the minor parts of Christian speculation, and that with

Irrational religion, that Unitarians out breaking the union and co-opera

discover so much anxiety to wipe away the reproach of inactivity and want of zeal with which they have been so long assailed by their opponents. And among the various efforts of their newly acquired zeal for the dissemination of their peculiar opinions, the institution of weekly lectures in different parts of the metropolis, is one of the most promising, and has I understand been already eminently successful. One of the pre-eminent advantages of the Unitarians over other religious parties, is the unfettered free. don which its ministers and members may and do exercise in the discussion of disputed subjects in theology. Perfectly united in the grand fundamental

tion that ought to exist among all Christian brethren. Perhaps no other sect has allowed, or is capable con sistently with their principles of allowing, such freedom of private judg ment and public avowal of individual opinion, among their members, without dissolving their social union. It is desirable that this peculiarity should be well understood by the members of other sects, especially by those who are hostile to our general opinions otherwise they will be apt to impute to the body, sentiments that only belong to some of its members; and hence, no doubt some of our adversaries have derived (what they consider) a ground for triumph, in the discordance and

Argument from Scripture for Universal Restoration.

inconsistency of our system. Let them know that we have no differences among us, that are inconsistent with the simplicity and integrity of Christian worship, or unfeigned subjection to the moral precepts of the gospel; and all differences of another description we hold it a duty and privilege to respect in our brethren. The weekly lectures I have alluded to, are adapted to bring these varieties of opinion into view; and as it is likely that each preacher will state on such occasions, the strongest grounds upon which he supposes his peculiar views to rest, they afford a fair opportunity of canvassing fully those subjects which may be considered as principally of Unitarian growth and culture. The result must be, the more speedy detection of the weakest parts of the system, and the stronger confirmation of its unquestionable truths. I am sure your valuable Miscellany will be always open to every proper attempt to promote these objects. Permit me then to offer a few thoughts on the lecture delivered by Mr. Fox, at Worship Street, on Thursday, Nov. 28th. The subject was, The final happiness of all men predicted in the Scripture.

The perspicuity and energy of the preacher's style, the unhesitating and copious appeals to the express declarations of Scripture, the brilliant eloquence, the correct and classical taste with which it was delivered, did great honour to Mr. F. and was eminently calculated by immediate impression to silence objections, and to satisfy the advocates for the opinion defended, that the whole was unanswerable. I suppose few persons who were present could be insensible that the dazzling lustre thrown upon the subject, rendered scepticism for the moment almost impossible. For myself I had several powerful incitements to faith, such as, my high esteem for the preacher, whom I am permitted to call my friend; a strong wish that the position expressed in the title of the lecture might be true; nay further, a persuasion that the doctrine of the final happiness of all men is a most rational conclusion, from the known character of the Deity, from the observed tendencies of Providence, and from many very plain declarations of Scripture: so that as an inferential doctrine I hold it as strongly, as perhaps a doctrine ought to be held,

VOL. XI.

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which rests apparently only on that foundation. But with all this predisposition in favour of the subject, will you believe it, Mr. Editor, I remained unconvinced. For it must be observed, as Mr. F. very correctly told us, his business was not to prove the doctrine by reason, nor to trace its natural production from other known truths of Christianity, nor to shew how many preponderating arguments might be accumulated to make it almost certain to every one that the truth was on that side; but it was to shew that the fact itself was predicted in the Scripture. Hoc est opus, hic labor. This if I am not mistaken he failed to accomplish. Nor can it be thought any depreciation of his talents to say this. He did all that can be done, all that his various predeces sors have done, and did it in my estimation in a better manner than any of them; but the proposition itself is too strong to be borne out by Scripture, and what in such a case can any man do? Of the texts adduced as predictions of the ultimate deliverance of all men from sin and misery, there appeared to me none but what were capable of a very different explication. without any torture. It was certainly very injurious to alledge Matt. xxv. 46. No doubt punishment may be corrective as well as vindictive; and everlasting very frequently means a limited duration: but I cannot think it would ever enter into the thoughts of a common reader of the Scripture that the expression, "shall go away into everlasting punishment," should mean a prediction of the final happiness of the wicked.

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Romans viii. 19-23, seems as little to the purpose. Suffice it to say that "the world itself may be delivered from the bondage of corruption, being universally blessed with the liberty of God's children;" during a long period, of paradisaical happiness in which the wicked who are dead, shall not be partakers. As for the phrase ourselves also which have the first fruits of the spirit," it does not seem as Mr. F. supposes to refer to the body of true Christians in this life in contradistinction from the wicked, who he thinks will be the last fruits of redeeming grace; but it evidently points to the Apostles and primitive Christians who partook of those eminent gifts of the Holy Spirit which

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