consciences and the hearts of men, striking down, by the hand of persecution, those who dared, in any way, to oppose its progress. Since that memorable and important period, -memorable to the world, but more especially to the Church of Christ, the civil power, in almost every Christian country, has thought proper to usurp the same dominion, and form the same adulterous and dangerous union.

Thus, like all other Religious Establishments, the Hierarchy of England bears a close resemblance to that of Rome. It is there we behold, in the daughter Church, those sanguineous lines which render unquestionable her relationship to the "Mother of Harlots." Formed, not upon the principles of the Word of God, but upon the legislative enactments of the civil power, it has bound the consciences of men in the chains of spiritual bondage, it has diverted Christianity from its proper aim, making it a mere civil institution, subservient to the interests of the civil power, and instead of endeavouring to promote its interests by the Sword of the Spirit, which is the Word of God, it has too frequently employed the civil sword. The authority which it has thus arrogated to itself, it has taken from the example of Babylon the Great, too frequently using the tyrant's weapon with a tyrant's arm. In the Hierarchy of Rome its union with the State is employed for the aggrandizement and emolument of the priesthood, who denominate themselves successors of the apostles, and claim superiority, in countries to which they do not belong, even to the civil power itself. In the Hierarchy of England it is employed in the same manner, for the aggrandizement and emolument of the same class, who, in some degree, claim the same prerogatives, and are actuated by the same selfish and antichristian zeal. In the Hierarchy of Rome it is employed for the propagation of a particular creed, for the enforcement of a particular mode of worship, and "for the anathematism of all things contrary thereto, and of all heresies which the church may condemn." The Hierarchy of England has used it in the same manner, for the propagation of what it terms a reformed

creed, and the enforcement of a reformed mode of worship. The Hierarchy of Rome has employed it as a sword, placed in its hand by the eternal God himself, for the persecution and ultimate destruction of those who deny the infallibility of its creed, and refuse conformity to its laws. The Hierarchy of England, instead of using it for the promotion of Christian union, and as an "Olive Branch" of peace, has employed it as a firebrand of civil commotion, and as an instrument to lay Dissent prostrate in the dust.

Thus we see that the principle of Establishments is nowhere to be found in the Word of God, and derived solely from the example of the Popish Priesthood: is used by the professedly Protestant Hierarchy for bigoted and selfish party purposes, the advancement of a politico-religious faction, the promotion of civil and spiritual discord, the persecution of all real Protestants, and the annihilation of every denomination but its own.

N.

FREE CHURCH OF SCOTLAND.

The following extracts from a decided friend to Religious Liberty, resident in Scotland, will commend themselves to our readers without introduction :

"Frequently have I thought of fulfilling my engagement to write you respecting the Free Church, but having nothing in particular to communicate beyond what you may have the means of knowing from public sources, I have put it off from time to time. I need not tell you that our Free Church friends were our most determined opponents, during the great voluntary controversy that commenced about twelve years ago; and that, to the principles which they then maintained, they still cling theoretically, though practically they act upon those which they then most vehemently opposed. Although they are not very consistent among themselves, nor the speeches or writings of the same individuals consistent with each other, their general theory seems to be something like the following:-They maintain, that communities in certain circumstances, as well as individuals in others, are bound to

provide for the sustenance and furtherance of the cause of God in the earth; otherwise (say they) the policy of communities would be atheistical. They hence contend that Governments, as the representatives of communities, are bound to take religion (but only the true religion!) under their patronage, and to provide for the maintenance of the christian ministry, places of worship, and gospel ordinances; but that when Governments fail to perform their duties in this respect, the christian people may, and ought, after due remonstrance, to supply their lack of service. As to the peculiar religion that Governments ought to support, no definite answer has ever been rendered; the constant answer to any question on this point is, that they ought to support the true religion; and if you dare to suggest the difficulty of Governments determining what is the true religion, you will be indignantly met by the charge of advancing an infidel sentiment; for who but an infidel would doubt that God has clearly revealed in his word what the true religion is? Well, but you press the inquiry, whether it be the religion which the majority of the people believe to be "the true religion," or that which the majority of the rulers believe to be so, that Governments ought to support, you will be told that it is neither, but the religion of the word of God! But who are to judge, in the decision of this important point? Why, God has decided this, in the revelation he has given us! This is the ultimatum of all their reasoning on this subject. Beyond this you cannot drive them by argument, but I believe that beyond this they will be driven by circumstances. Already, on many occasions, when off their guard, they give utterance to sentiments altogether inconsistent with their old notions, and some are almost, if not altogether, such as we are ourselves, on the Voluntary Question, though most of them still adhere to the figment of personifying the nation, and endowing it with a conscience without a judgment, but with a responsible character! The Nation is bound to support the cause of God; but the Nation has no right to form any but a correct judgment as to

what ought to be considered the cause of God! The civil magistrate is bound "to take order" that pure religion be maintained in the land-to call Synods for this purpose, and see that every thing be conducted according to the word of God, and yet he must not interfere in the least with the spiritual independence of the Church! If the Church and the State differ in opinion, the Church ought to have its own way; and yet the State has an equal right to have its way too in the exercise of its own free and unfettered judgment, which, however, it has no right to exercise in determining what is truth, for the purpose of promoting its own views of truth, except when those views are sound! for then might a Catholic government support Popery instead of Presbyterianism — THE TRUE RELIGION! To such absurdities, I cannot believe that the many good men who have left the Establishment will very long continue to adhere, but in the meantime, I BELIEVE THE SAFETY OF DISSENTERS LIES MORE IN THE IMPRACTICABILITY OF THE THEORY OF FREE CHURCHMEN, THAN IN THEIR REPUGNANCE TO CARRY THINGS WITH A HIGH

HAND, IF THEY HAD IT IN THEIR POWER, which I firmly believe they never will have. I am persuaded that the bulk of the ministers have so thoroughly made up their minds on the unlawfulness of the Church yielding such a subjection to the State as would be essential to a re-union, that they would much rather yield to privations that they will never be called to endure, than submit to any such arrangement as our rulers could afford to offer. They ought, I think, in the meantime, to be treated as honest, though in some respects, as mistaken men; but no opportunity ought to be lost, of pressing upon them our conviction of the evil of their ecclesiasticopolitical notions; and not less so, the evil of their practical abandonment of every thing like Scriptural discipline, or purity of communion. This is the GRAND RADICAL DEFECT OF THEIR WHOLE POLICY, and in reference to this, I fear, a large portion of Dissenters, in Scotland as well as in England, are too much like them, to be able, without condemning themselves,

to lift against them (as our covenanting friends would say) a very decided testimony."

MISCELLANEOUS INTELLIGENCE.

NON-ATTENDANCE AT "CHURCH.". The Inspector of Prisons for Lancashire, mentions the case of an individual who had been imprisoned for ten years, for having neglected to attend "church" on a Sunday without reasonable excuse; he had been adjudged to pay a fine of one shilling, and fourteen shillings costs, or in default, to be imprisoned! The same report mentions other parties who had been incarcerated for the same crime: one for sixtythree, another for sixty-one, another sixteen, another twelve, another seventeen, another two, another sixteen, another twenty-six, another three, another twentyseven, and another three days!!! And this is our boasted "liberty of conscience!"

CONFESSIONS OF A "CHURCHMAN.'

In a Church and State Newspaper, we find the following given as explanatory of words in common use:

Clergyman.—One who prays for the people, who sit and look at him in a church. Clerk. One who says "Amen" for these people.

Congregation.. People who assemble on Sunday morning, to sit while the Clergyman prays for them, and stand while the singers sing for them. In the afternoon these same people, if they be gentlemen, stay at home, and drink wine with their friends, and crack nuts, &c.— If ladies, they go to sleep, or nurse their babies.

Singers. A class of men paid to sing, at stated times, for those who won't sing for themselves, and who laugh and talk during the rest of the service. Ringers. A set of people who ring the

bells for the people to assemble, and then leave the church, having performed their part.

WESTGATE CHAPEL, BRADFORD.On Monday the 8th of April, the members of the church connected with the above place of worship, took tea together (according to their annual custom) in the School-room adjoining the chapel. A

very large assembly was convened on the occasion. A spirit of love and peace pervaded the meeting, which was addressed by Mr. Dowson, the Pastor, and by Messrs. Acworth, Harvey, Dunwell, and Davis, of Sheffield. The entire engagements of the evening were of the most profitable and interesting character. Eight were added to the church on the previous daysix by baptism, and two by letter from other churches.

MARRIAGE.-On the 31st ult. at HallGreen Chapel, Haworth, by Mr. Saunders, Mr. William Lambert of Cullingworth, to Maria Shackleton of the former place.

BAPTISMS.-On the first Lord's-day in April, four candidates were baptized by Mr. J. E. Giles, at South-Parade Chapel, Leeds. On the 14th of the same month, three candidates were immersed by Mr. Pottenger, at Sion Chapel, Bradford. On the 31st of March, three candidates were immersed in the new Baptist Chapel at Wakefield, by Mr. D. Boyce.

OBITUARY. On the 20th March, at Wakefield, in the faith and hope of the Gospel, aged 47 years, Jane Welsh. She had expressed a wish to worship in the new Baptist Chapel, but on the same day it was opened, she was called to worship in the temple above.

COST OF THE POOR MAN'S CHURCH. -Many of our readers will, no doubt, be startled at learning the cost and riches of the Episcopal Establishment of this country, which applies to itself the above title. The annual revenue of the monster Establishment is as under :

[PRICE 1D.

No. 6.]

It is one of the privileges of the few who can read the New Testament in the original Greek, to be above the ecclesiastical fog in which king James's translators, by their monarch's command, have so completely enveloped our translation of the Bible. An honest version in all other points, it is flagrantly dishonest in all that pertains to church ordinances, and church officers. It is difficult, without being tedious, to shew an Englishman, acquainted only with his noble mother-tongue, the ingenuity with which that mother-tongue has been marred or prostituted to Episcopal and High-Church purposes in the Bible. Baptize is not the only Greek word transferred and not translated in the English New Testament. Bishop and Deacon, are also Greek words. The first means "superintendent " or "overseer," .the second, "servant." Paul styles himself a "Deacon," i. e. a "servant," when he does so, our translation makes him a “minister;" the office of Judas (Acts i. 20.) is called a "superintendence,” and v. 25, a “service:" in the first place, they have made it into a "bishopric!" in the second, into a "ministry." As to the word "ordain" (in the Church of England sense), it is not to be found in Greek; hence when the appointment of church officers is concerned, they have translated five different and common Greek words, signifying "to appoint," "to set," "to become," "to make," "to elect by holding up the hands," by the one State-church word "ordain!"

Not to enlarge on this point, all church officers, from the apostle to the female labourer, are called Deacons or Deaconesses (i. e. servants), and their work a "service." Of these servants, some were called superintendents (in Greek, bishops), and all the rest servants (in Greek, deacons). The Superintendents were also called "elders"* (in Greek, Presbyters); compare Acts xx. verse 17, where Paul sends for the "elders," with verse 28, where he calls them "overseers" or "superintendents" (in Greek, bishops); our translators would not use the word "bishops" in verse 28, because every one would then have learned the Anti-Episcopal fact, that elders and bishops were one and the same, and that there were many equal bishops to one assembly of christians, instead of one Lord Bishop to a great many assemblies! It is indisputable that there were elders or superintendents who laboured "in word and teaching," and others who did not, since for the former, the apostle Paul claims double honour (1 Tim. v. 17.) The expression "pastors and teachers" (Eph. iv. 11.), which seems to combine both functions in one person, and the description of an elder or superintendent in 1 Tim. iii. 1-7, where aptness to teach is made a qualification for that officer, would imply that the superintendents were almost universally teachers also.

To the writer it appears that every other person appointed by the church to any "service" of the church, was called a

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"servant" (in Greek, deacon). His reasons very briefly are these:-1st. The Greek word "deacon" means a servant of any kind. 2ndly. Paul writes (Phil. i. 1.) to the "superintendents and servants,' and describes the duties of the same two classes only, in 1 Tim. iii. c.; while yet it is clear from 1 Cor. xii. c. that the servants of the church were of many kinds: hence "servants" seems to include all below superintendents, who were the highest kind of church servants. 3rdly. It is distinctly stated (1 Cor. xii. 5.) that the Spirit gave gifts for different "services" (in Greek, deaconships), which are enumerated in verses 8, 9, and 10, and verse 28.

If any one thinks it natural to consider Acts vi. as describing the origin of the servant's (deacon's) office, perhaps it cannot be absolutely disproved: yet v. 1 of that chapter speaks of a daily "ministration:" in the Greek it is "service" (deacon'swork), so that a Hebrew deaconship already existed, to which seven Greek deacons were added, that the Grecian widows might not be neglected. In the writer's opinion, therefore, it is a very limited view of the "servant's" (deacon's) office, to consider him merely as a dispenser of the charity of the church. To him it appears that, consistently with the New Testament descriptions, if any church need an officer for any of its objects subordinate to that of "stated ruling and teaching," and the Spirit of God have qualified any brother for that office, that such an individual, on his appointment, would be a New Testament deacon or servant of the church, although serving it in some perfectly different capacity to that of relieving his needy brethren and sisters.

As to the names "bishop and deacon," it will, after the above explanation, be evident that the same objection lies against these words as lies also against the word "baptize." None of them have any meaning in common English. The plain Greek words which they so pompously represent, were intelligible, in Paul's time, to every peasant. If we use one, we may as well, perhaps, use all. It were better, however, to get rid of all Baby

OBITUARY OF A SUNDAY SCHOOL
TEACHER.

Lydia Copeland was a teacher at Charlestown Sunday School, near Shipley, Yorkshire; but being prevented by indisposition from attending, she sent for one of the Superintendents to visit her; she was then labouring under distress of mind from a sense of her sins. Though her outward conduct had been good, yet she felt that her heart had not been given to God, and that a change must be wrought in her before she was meet for the kingdom of heaven. When the writer first visited her, he asked her "what it was she desired;" with the earnestness of sincerity she replied, "forgiveness!" "Have you,' said he, "ever read how the Pilgrim, in his first setting out, felt the burden of sin so that he could neither eat nor sleep?" She said, "I have read it, and felt it too." "And where was it he obtained relief ?" "At the Cross," was her reply. Before prayer, I asked if she wished any thing particular to be entreated for, her expressive look gave emphasis to the word, as she again repeated, "forgiveness !"

For weeks she earnestly sought "forgiveness," without apparently receiving any encouragement; her mother often heard her in earnest supplication, she hoped she loved Jesus, there was no sin she wished to cherish, but the burden lay heavy on her heart, and she had no enjoyment, no sense of "forgiveness." When she was visited again by the writer, a great alteration was perceptible, her cough was exceedingly troublesome, so much so that it was some time before she could speak, at length she said, "I am now much happier than when you were here before." Being asked how it was that she obtained relief, she replied, "By prayer: I am not now afraid to die; I am going to Jesus;" and "to whom do you give the glory?" "to God," she said. She had mentioned the delightful change to her mother, and said, "I hope you will live to the Lord, and then we shall soon meet in heaven." It was a delightful sight, the child rejoicing