of Horner and Wood, went on to say, that the writer acted under the influence of a mistaken opinion, and deeply regretted the consequences of his error.]

When I was lately at a meeting in Backs, I detailed to the persons there assembled the noble and excellent conduct of Mr. ROBERT SMITH. I told, and most truly told them, that it was their duty at the next election to crowd to the hustings in his support; and to such amongst you as have votes for that county, I feel bound to give the same advice, and to enjoin you to act under the impulse of that gratitude towards this young nobleman which ought, and which I am sure does, fill the breasts of all who are attached to the cause of Dissenters.

There is one other circumstance of considerable importance. Some clergymen have affected to doubt whether those who have not been baptized were entitled to be married in their parish churches. Of this a remarkable case occurred at Langain, in the diocese of St. David's. In that parish, David Davids was to be married to MARY JENKINS;-she be longed to the Society of Baptists. At the time appointed for the celebration of the marriage the resident clergyman was from home, and the Rev. DANIEL RowLANDS, for the time, filled his place, and that person, though the banns had been previously published by the resident clergyman, thought proper to intimate that he would refuse to perform a ceremony to which the individual for whom he acted would have made no objection. The father of the young woman, understanding that some difficulty existed on account of his daughter having been brought up as a Baptist, waited on the clergyman for the purpose of ascertaining his intentions. Having arrived at that gentleman's house, he happened only to see his wife, who, holding a lofty tone upon the occasion, gave it as her opinion that certainly her husband would withhold marriage to Dissenters at his Church-and so the father came away.

kins, about two hundred of their neighbours were assembled to sympathize in their emotions on the happy occasion! All was festivity and glee; every countenance looked bright with pleasure, and every heart beat high with happiness! and all would have continued joyous, were it not for a clergyman of the Established Church! This clergyman had been previously heard to say to one of his neighbours, "Come to Church to-day, and we shall have some fun!" In conformity with his intention to create fun, as he was pleased to term it, he, instead of being in the usual place, was to be seen in the large pew beneath the pulpit. When the wedding party came to the church, it was intimated to him that the young couple came to be married, and he, addressing the intended bride, said,

In Wales a very ancient custom still prevails, one of which is spoken of by Tacitus as existing among the Germans of his day; it is the assemblage at every wedding of all the inhabitants of the surrounding country. This is called a "bidding," and forms a remarkable contrast to the retired and secret way in which marriages are generally solemnized a mongst the upper ranks in this country. From an ancient paper which I have seen, the neighbours are bidden to the wedding, to partake of bread, butter and cheese, and are at the same time request ed to bring with them their current offerings. On the occasion of the intended wedding of David Davids and Mary Jen

66

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Mary Jenkins, have you been baptized?" And receiving an answer in the negative, he replied, "Then I shall not marry you."-" Not marry me !" rejoined the disappointed girl, with consternation. Her natural feelings struggled strongly against her conscientious scruples. The clergyman repeated that he would not marry her unless she were baptized. "You are no Christian," said he'; you had better be baptized." She struggled long; at length she said she would consent to be baptized if she could be immersed. there is not sufficient water for that,' said the clergyman; "that cannot be !" The old father could endure this mockery no longer he came forward and indignantly interfered. I think I see the old Welsh patriarch, the blood boiling in his veins. "No, Sir, I will not, I cannot endure this-your purpose is to dissolve my religion, and I will not submit to it-she shall not be baptized." The clergyman then repeated his determination not to marry the parties. They left the church, their friends followed them to bring them back, the clergyman was entreated to return-the young girl hesitated; I am sure you will not condemn the struggle between inclination and duty. Again within the church, the question was repeated-" Now will you be baptized?" She still hesitated, and the clerk was directed to bring the water. But at length firmly she refused. Yes! she determined that she would rather return and be no bride, than consent to the sacrifice of Christian principle, or to depart from the ordinances of that faith in which she had been educated. When the detail of this outrage upon religious feeling was communicated to me, I wrote immediately a polite letter to the clergyman in question. At first he hesitated, and then I wrote more peremptorily; he then replied to me, but it was from the Episcopal Palace of St. David's that he

addressed the letter. He replied in lan guage of determined refusal and defiance! For a long month the nuptials of this couple were delayed; nor were they celebrated at all, until the return of the resident clergyman of the parish. Then they were married; and though we shall never see them, let us join in the wish that they may indeed be very happy! Now the remedy for the wrong done to the feelings of this unoffending pair and their friends is by a proceeding in the Ecclesiastical Courts-proceeding, forsooth, against a clergyman in a court where the judges are clergymen -the Bishop's Court, of the diocese of St. David's, where those who sanctioned the outrage would be called on to decide on its enormity-called on to pronounce their own condemnation. Though per. fectly aware of the strong hold in which he was thus entrenched by the Ecclesiastical law, he was not content with being on his defence; he thought the best way to insure perfect impunity would consist in becoming himself the assailant, and not wait for any reprisal from those whom he had so deeply injured. Accordingly, he has instituted a suit against the old man, the father of Mary Jenkins, for brawling in the church, when he entreated that his child might not be compelled to deviate from the religious principles of her fathers. Now this brawling carries with it very heavy penalties, and the party convicted of it is liable to excommunication. In this way, it seems, the determination of the clergyman was to overwhelm this poor old man with costs, by bringing him before a court where none but clergymen are to judge a case where a clergyman is the complainant. We, however, by the advice of our excellent friend, Dr. LUSHINGTON, have been enabled to remove the case to the metropolis, where it is to be hoped that a more impartial hearing will be obtained; and I am determined, yes, determined, that no effort shall be spared to procure ample justice, and completely to vindicate the oppressed.

To many other subjects our attention has been drawn during the past year; amongst others, to an application to Par liament to concede to Unitarian Dissent ers the right of being married in their own chapels. The “British Critic" has thought proper to say I am the author. The statement is incorrect-neither with the bill or with petitions for its enact ment have I interfered-but I am still very desirous for its success. By this measure there would be licensed, for the purpose of matrimony, three chapels in the metropolis, two in five or six of the largest towns, and one in those of smaller size, It will also be required that these

shall be twelve months registered before marriages can be celebrated in them; that an inscription shall be on the outside, stating that they have been so registered, and the minister shall obtain a regular certificate of the same. The marriages may be performed either by license, or after bauns published. If by the former mode, the license is to be obtained from the officers of the Established Church-if by the latter mode, the banns are to be published in church, and all fees are likewise to go to the Establishment. They, therefore, have reserved to themselves every portion of the profits and the power, with the exception of what relates to the mere act of celebrating the marriage itself. This bill, I hope, will pass; at the same time that I wish, as you do, that marriage should rather be regarded as a civil contract than as a sacred ceremony. However, it is perfectly laudable and natural that after a civil marriage has been performed, people should begin to wish about them the pious members of their congregation, that their pastor may breathe over them a prayer to heaven, that religion may sanction, and God may ratify the compact into which they have just entered.

I regret to say that in France efforts are making to restore the prerogatives of the Established Church in that country with regard to marriages, by seeking to make it necessary that the marriage by the priest should precede the civil marriage; the obvious design of which is to increase their own power and anthority, and to terminate that which, for a century and a half, has been the blessing of that country.

ROMAN CATHOLICS, in this country, labour under considerable disabilities as regards their marriages; and the "British Critic" has thought proper to denounce the same "meddling attorney," of the name of Wilks, for interfering in this matter, with a view to place them in a better situation. This I consider no discredit; here at least my sectarian feelings could not have influenced me. The poor Irish who come here think that marriage is one of the sacraments of their Church; and that, in the eye of heaven, their state of life cannot be blameless, unless it have the benediction of their priest. And why should not such a marriage have the validity of law? One of the consequences of refusing that validity is, that the workhouses of this country are filled with multitudes of children, who, being in the eye of the law illegitimate, find a settlement in the parish where they were born, and cannot be sent to Ireland. I have interfered in this matter, and I will continue to interfere still further, confident that in this

assembly, however we may differ upon other points, the all-pervading sentiment of religious liberty glows in every breast, and beats in every heart!

In Canada great difficulties exist. It was a Catholic province, and there are also Protestants, Episcopalians, and Independents, and I believe Presbyterians have succeeded. At Montreal, a chapel for Independents has been erected. But still there we are refused the rights to marry and inter the dead; and there many persecutions do exist. But on his Majesty's Government the points must still be urged; aud I would put it to them as statesmen. If we wish to maintain our place-if we desire still to navigate those vast lakes, let not these afflict ing demons agitate and annoy!

As to the REGISTRY of BAPTISMS, some doubt still unhappily exists, and it is the opinion of Mr. Justice Bayley, a judge not less eminent for his integrity thau for his legal skill, that the registry of a baptism is no registry of birth. The registers of Dissenters certainly never can be received in the same way with parochial churches; the one is a record universally recognized in the courts, but the entry in the registry, in Williams's registry, possesses no such force. Dissenters ought to know the real situation in which they stand; and, apprised of their peril, I trust they will join in an attempt to procure security.

There is another point on which it is absolutely requisite that we should be incessant in our solicitations, I mean the repeal of the Test and Corporation Acts ; resolutions, however, on this subject, perfectly in unison with my sentiments, will be laid before you; and it is therefore the less necessary that I should now enlarge upon this subject. We are told by the "Quarterly Review" that many of the laws of which we complain are obsolete, and are rendered inoperative by the effect of the annual Indemnity Act; but I maintain that, notwithstanding that act, these laws do oppress us most severely, and an instance shall be given.- Mr. MUNN is a respectable solicitor at Tenterden, in Kent, and is much and deservedly esteemed by the corporation of that town, and who, on the death of his partner, was offered the situation held by him in that corporation; yet here the laws to which I have alluded prejudicially interfered, and deprived him of au honourable and lucrative office, otherwise within his reach. The design of the cor poration in his favour was completely frustrated. The annual Indemnity Act furnished no remedy; if previous to any election notice was given that the candidate was a Protestant Dissenter, had not within the year received the sacrament

according to the ritual of the Established Church, every vote given in his favour was nullified; and hence the honest expectatious of every man are frustrated, who loves his conscience and his God better than pelf! Here then is one flagraut instance, at the least, where the wishes of the corporation, and the hopes of an honest man, were entirely set at nought; and an individual was elected who otherwise could not possibly have succeeded. Let us then this day, and in this place, vow that we will never be satisfied until not a remnant of them shall remain! It is only by sound acquaintance with the generally diffused and unceasing exertions for their repeal, that we can ever hope to conquer these oppressive statutes. While they remain, they will be made instruments for our injury, and it is only by soundness in religious principle that we can prevent the continuance of these wrongs.-I turn to AMERICA. What was theory, is there fulfilled in fact. There, there is no state religion, and there is not a happier nation upon earth-there is not a country where education and religion are more eminently diffused! Each denomination is permitted to celebrate its own rites in perfect independence, and all live in perfect harmony and love! There they are not enlisting human power to support the arm of the Almighty-as though Omnipotence could not rule over his own dominion; and as though HE, whose will is destiny, wanted the withered arm of man to carry on his work below. I am glad of an opportunity of adverting to this, for it does honour to human nature: I will not permit myself to fear that freedom will continue to lie under a cloud. No! we who have our Bible Societies throughout the world-we who are sending missionaries to every part of the earth, ought not, must not, doubt that there is a change approaching when all its glory, all its ardent and demonstrating effects shall be fully known. No; we will not fear but that the love of liberty, the love of true and pure religion will yet burst forth with all its glorious and refulgent light. In this good cause then I trust that we shall all advance. When our old friends have departed, our younger ones will rally round the standard, and the inclination to sustain religious freedom shall grow into a principle. And if the spirit of oppression should still arise, I at least when departing will say in the words of that brave General who lay immortal and not dishonoured, but dying in the dust, "Fear not the mass of opposition; but ONWARDS, ONWARDS, ONWARDS, and expire!" Mr. Wilks sat down amidst long, loud, and reiterated cheering.

The Rev. Dr. BOGUE, in proposing the first resolution, considered the Society as most important, in consequence of its connexion with religion. He desired to impress the importance of religion in order to secure the enjoyment of civil and political liberty; religion was the surest foundation to liberty, and to her might be attributed all the freedom we enjoyed; and both would ever flourish together. When a man became religious, he began to feel his own dignity, and exclaims, I am an intelligent being: and would he who thus felt himself to be a man and a Christian, be treated as a dog? No; he would demand and obtain justice and freedom. Let justice be done, and let every one have justice rendered to him! Those were the principles of the gospel, and the principles of civil liberty. The Rev. TIMOTHY EAST Seconded the resolution, which was carried unani mously.

The Rev. JAMES BENNETT, of Rother ham, in rising to move the second resolution, began by remarking, that if the term "6 Religious Liberty" be censurable, it must be that it is a pleonasm; for true religion is always free, and the truest freedom is the most religious, Where true religion is, we feel the force of that maxim, "If the Sou make you free, then you shall be free indeed." But while he held religious liberty to be the first blessing which a kind Providence had bestowed on the country, he was called upon to express a sentiment that the Established Church of this country was more tolerant than most others established by law. He thought they owed but little to the Establishment. It was to the true and enlightened patriots in the Legislature that their gratitude was due. To the Church they owed none. Were Religious Liberty to appear in the form of a fair nymph before that assem bly, her brow bound round with myrtlewere she to be interrogated as to whom she owed most-she would say, To the Third William, and the four Georges. But while they owed so much to their princes, were they again to question that bright seraphim, to whom in earlier times she owed the continuance of those blessings, she would instantly reply,-To the persecuted Puritans; to their tears and to their blood I owe my establishment in this happy land. But if, on the other hand, Persecution should venture to appear, should we not say, Haggard fiend, with thy snaky locks and pestilent breath, what hast thou done, but created suffer ing and woe? But no! I should rather say, Though I so much detest thee, yet for some things which thou hast unintentionally done, I could almost rejoice in thee; because by expelling those Puri

tans from our own land, thou didst plant them in America. He had that day discovered what he had never before known, why in so many countries the devil was worshiped. It must be that that arch demon has unintentionally done so much good. And if ever there could be a fiend whom he might be tempted to adore, it must be him whom he so heartily detested in the demon persecution. But while be rejoiced in the strength that overruled the demons, he could not but remember how much was due to the Royal House of Brunswick; and they should offer constant prayer for the life of their Prince; nor did he doubt that those prayers would avail; for though it was the maxim of the Church, No pence no pater, yet he rejoiced that the gate of heaven was open to their unpaid prayers when they said, " God save the King." Now it is well known, that should the King of England depart from the prescribed forms of the Established Church, he would forfeit his crown; and could they suppose that man is made of such metal as to forfeit an earthly for an heavenly crown? They had no right to impose such a necessity; and he prayed that the time might come when the Kings of England would no longer be liable to have their crowns snatched from their brow if they bowed to the dictates of their own conscience, rather than to the arbitrary mandates of the hierarchy. Still he felt the most cordial satisfaction in the persuasion, that this country possessed more liberty than any other, with one glorious exception. He could say, "England, with all thy faults I love thee." And though he had set his foot on another and another shore, he had still felt that he was not at home. His resolution was, "that as Protestant Dissenters they could not submit." That required some explanation. He had once thought that unresisting submission was the duty of Christians, but mature consideration had induced him to alter his opinion. Even our Saviour said, “If I have spoken evil, testify against me; but if well, why smitest thou me?" And when Paul had been wrongfully imprisoned, and the magistrates wished him to go sneaking out of prison, Paul said unto them, "They have beat us openly, uncondemned, being Romans, and have cast us into prison, and now do they thrust us out privily? Nay verily, but let them come themselves and fetch us out." And there is another kind of resistance with which the oppressors should be met-by love, by forgiveness, and most hearty prayers, that they might partake of the same spirit with themselves. Did he wish ill to the Established Church, he should say, Interfere not-let them go ou

to ruin their own cause. But he was no such foe to the Established Church, and he would therefore say,-Deplore your errors-retrace your steps-and seek to raise your church to eminence by a display of those virtues held out by the example of Jesus to all mankind.

The Rev. JOHN TOWNSEND assured the meeting, that so entirely was he the friend of peace, that if he thought the Society tended in the least degree by its principles, constitution or proceedings, to the promotion of discord or disunion, he would be the last to approve or support it; but he contemplated it as an Institution formed for protection and defence, and principally of those who were unable to protect themselves. The representation that had that day been made to them sufficiently established the importance of its objects, and the propriety with which those objects were effected. The cases only of the two ministers apprehended at Newport Pagnell, and of the Welsh couple who had been refused marriage because they were Dissenters, were of themselves amply sufficient to prove the utility of the Society. But for its assistance those parties never could have obtained redress. And thus, while protecting the feeble against the mighty, the Society should by all be justly approved. And he particularly would remember, not only the good that it has actually performed, but the evil it has prevented. Doubtless had it not been for its existence, even worse instances of persecution would have occurred; for it was well known that in this Society the humblest would be able to procure redress, and thus the proudest were cautioned to "Beware." He knew many clergymen who were most excellent and kind, and who would be as ready as him self to deprecate the various instances of wrong which others of their body had performed. He concluded by re-expressing his warm attachment to the principles of the Society, and his desire for its suc

cess.

The Rev. SPEDDING CURWEN moved the two next resolutions, which were seconded by

The Rev. Dr. CODMAN, from America, who assured the meeting that he should have hesitated to step forward upon that occasion, had not the kind, affectionate and liberal sentiments which had been expressed in reference to his beloved country, really compelled him to appear. And though an Americau, it afforded him the highest pleasure to address a Chair filled by a Member of the British Parliament. With uncommon pleasure he had attended at the meeting, and had listened to the proceeding which had occurred, but with especial delight to the luminous

and most interesting Report which had been delivered by their truly eloquent and enlightened Secretary, whose name, with that of his venerable father, and his active and pious brother, in the city of Paris, would to him be ever dear. Descended from Puritan ancestors, and coming from a part of the world which was peopled by the Nonconformists of this country, he could not but rejoice in the establishment of a Society for the support of those principles for which these holy men left their native shores, and planted the standard of the cross in the western world. The meeting would be now persuaded to rejoice with him, when he assured them that in America there was no need for the establishment of such a society! There every denomination enjoy the same rights and privileges. There, he thanked God, no question would arise as to the emancipation of any body-for there every man, whether Catholic or Protestant, Episcopalian, Presbyterian or Baptist, or of any other denomination, is eligible to serve in the highest offices of state. And no evil had been produced; but effects precisely the reverse; and he would conclude with an expression of his ardent wish that Religious Liberty would prevail, unshackled and complete, in every country throughout the world.

The Rev. JOSEPH FLETCHER, M. A., in proposing the next resolution, observed, that the atmosphere was oppressive

but it was the atmosphere of liberty! He felt that duller should he be than the dull leaf that grew on Lethe's banks, if he did not willingly take a part in the proceedings of the day. It had been well remarked, that religion and liberty must ever be intimately allied, and that in their true principles they were identified:

where religion was received, liberty would be permitted-and where liberty, with its moral and religious influence, was established, religion would be permanent and secure. He could not but regret the existence of such a Society as the present-or rather the necessity for its existence. And yet he must mingle rejoicings with his lamentations, that, in the midst of such dire necessity, an agency so powerful and efficient had been raised up. Thus when God intended the serpent should be strangled, he provided the strength of an Hercules for the achievement;-and thus, when a brooding darkness was gathering over the kingdom, and the great principles of liberty were exposed to innovation, this Society arose to establish them on a proper basis, and, by its effectual and efficient operation, to form the only compensation that can be received for the wrongs inflicted and the evils endured. He rejoiced that