To this third class belong the greater part of the English Dissenters, who in the present day are denominated Independents and Baptists. It is true, they have much relaxed in various points of church-government and discipline; some, perhaps, to their honour, and some to their dishonour; but the principle on which their churches are formed is congregational. The latter denomination have one additional reason for their dissent from the established church above their brethren, namely, their disapprobation of infant baptism; and in which they also dissent from them.

Those who separate from the Established church on this ground, cannot, consistently with their principles, complain of the terms of conformity as being either too narrow or too wide for them; neither can they become competitors with it for worldly power. If the government should even offer to make theirs the established religion, however they might be obliged to them for their kindness, they could not accept it without relinquishing their first principles relative to church government.

Neither can they, without relinquishing the first principles of the system by which they are distinguished from other Christians, persecute any man for his religion, whatever that religion be. They may think and speak of men according to their true character; they may refuse all religious connexion with them; they may expose their principles to just abhorrence: but their hand must not be upon them. They can neither call in the aid of the civil power, nor in any way deprive them of their rights and this, not because they consider error as innocent, but as a species of guilt which is not cognizable by an earthly tribunal.

It has been remarked by American historians, that there was a manifest difference, in respect of forbearance, between the government and colony of New Plymouth, who retained the principles of their beloved Robinson, and those of Massachusetts Bay, which consisted chiefly of Dissenters of the second description, and who went over at different times, between the years 1624 and 1633. Other denominations had great cause to complain of the persecuting spirit of the latter, even though they themselves had

fled from the persecutions of the English prelates: but of the former no such complaints were heard. Far be it from us, however, to insinuate of any one of these descriptions of Dissenters of the present age, that they are friendly to persecution. They, and, we hope, the most respectable part of Episcopalians, have since learned that in matters of religion, to our own Master we must stand or fall.

Once more: Dissenters of this description cannot, consistently with their original principles, be factious, turbulent, disaffected, or in any way inimical to the well-being of the state. It is a maxim familiar with their fathers, Render unto Cæsar the things that are Cæsar's, and unto God the things that are God's. Obedience, in all civil matters, to the powers that were, was an essential article of their creed. In this obedience they did not indeed, include an approbation of every particular measure: but neither did they so explain it away as to make it consist in a merely forced compliance with the laws, for fear of consequences; but in a voluntary, cordial, loyal, and dutiful demeanor. By how much they are impressed also with the truth, that Christ's kingdom is not of this world, by so much will they become dead to struggles for worldly power: leaving restless spirits to deal cabals and intrigues, they will seek peace with all men, and holiness, without which no man shall see the Lord.

Such, as far as we understand them, are the genuine principles of congregational dissent. We do not pretend to say that all congregationalists have uniformly acted up to them. Many do not understand the principles which they profess, and others act inconsistently with them. Our object is to exhibit them, not merely for the information of other denominations, but for the conviction of our own.

If the love of civil and religious liberty (which under God is the only security they have) has had too great a hold on some of their minds; and, in cases where they have conceived it to be in danger, has betrayed them into language and behaviour, which in the hour of serious reflection they must condemn as unchristian; yet it is not in the power of their worst enemies to prove that they

have ever entered into any of those conspiracies which appear to have existed of late years, to overturn the government and constitution of the country. There may, indeed, have been individuals who have done this; for bad men are known to mingle in all societies: but even of such we have scarcely heard an instance.

There are certain violent men who appear to be galled by the wholesome restraints of the state upon their persecuting spirit, and who are no less averse to the best, most laborious, and most useful clergymen in the nation, than they are to us, that make it their business to rake together every idle story, and to persuade their readers that Dissenters as a body are enemies to the state. From such quarters, village preaching has been ascribed to politi cal motives; and even Sunday Schools, as they are called, denounced as the seminaries of sedition. To all these charges we answer by asking for proof. In so large a body of men we cannot undertake to say there are no bad men; neither can our accusers say so of the established church. Nay, more, we cannot undertake to vindicate all the conduct of those whom we may account good men. Only let it be proved of any village preacher, or schoolmaster, or catechist, that he diffuses a spirit of disaffection to government among those whom he instructs, and if he be not discarded, or at least reproved, by his connexions, as soon as they know it, let them bear the blame for eyer.

"It may be objected, (says Justin Martyr, in his Apology,) that some Christians have been convicted as evil-doers. Well, I will grant the objection, and more; not only that some, but many, have been thus duly convicted upon a fair trial: but then, I must tell you again, that you condemned not the persons aforesaid as criminale, but as Christians. Moreover, we confess, that as all the sects in general among the Greeks went under the common name of Philosophers, though extremely different in opinion; so truly among us the professors of this new wisdom, whether in reality or appearance only, go all by the same title, and are denominated Christians. Wherefore we pray that all those who are indicted

by the name of Christian may be examined as to their actions ; and that every person convicted may suffer as an evil-doer, and not as a Christian."

Such is our prayer as Dissenters. If any man, or society of men, be guilty, let them bear their burden; but let them suffer as evil-doers, and not as Dissenters.