sustain it; that dare not or cannot meet its adversaries on the open battle-field of truth; no religion is worth supporting that needs anything but the truth and Spirit of God to support it; and no establishment ought to be permitted to stand, that stands by persecuting others; nor any church to exist, that exists simply by unchurching others.

So, if the English church establishment dared not consider herself safe without shutting up John Bunyan and sixty other dissenters with him in prison, some of them ministers, and some laymen, some for preaching the gospel, and some for hearing it, the English church establishment was not worthy to be safe; the English church establishment was a disgrace and an injury to the gospel, and a disgrace and an injury to a free people. No church is worth saving from destruction, if it has to be saved by the destruction of other men's religious liberties; nay, if that be the case with it, it ought to go down, and the sooner the better. No church is worthy to stand, that makes nonconformity to its rites and usages a penal crime; it becomes a persecuting church the moment it does this; for, supposing that every man, woman, and child in the kingdom is kept from nonconformity simply by that threat, and that through the power of such terror there comes to be never the need to put such penal laws in execution, and so never a single subject really molested or punished; still that church is a persecuting church, and that people a persecuted people, a terrified people, a people cowed down, a people in whose souls the sacred fire of liberty is fast extinguishing, a people bound to God's service by the fear of men's racks. Such a people

can never be free; their cowardice will forge their fetters. A people who will sell themselves to a church through fear of punishment, will sell themselves to any tyrant through the same fear; nay, a people who will serve God through the fear of punishment, when they would not serve him otherwise, will serve Satan in the same way.

If you make nonconformity a crime, you are, therefore, a persecuting church, whether your name be Rome, or England, or America, even though there be not a single nonconformist found for you to exercise your wrath upon, not one against whom you may draw the sword of your penalty. But it is drawn, and drawn against the liberty of conscience, and every man whom in this way you keep from nonconformity, you make him a deceiver to his God; you make him barter his conscience for exemption from an earthly penalty; you make him put his conscience not into God's keeping, but into the keeping of your sword; you dry up the life-blood of liberty in his soul; you make him in his inmost conscience an imprisoned slave, a venal victim of your bribery and terror, and though he may still walk God's earth as others, it is with the iron in his soul, it is with your chain about his neck, it is as the shuffling fugitive from your penalties, and not as a man of noble soul, who, fearing God religiously, fears nothing else. There may, indeed, be no chain visible, but you have wound its invisible links around the man's spirit; you have bound the man within the man; you have fettered him; and laid him down in a cold dark dungeon; and until those fetters are taken off, and he stands erect and looks out from his prison to God, it is no man, but a slave, that you have in your

service; it is no disciple, but a Simon Magus, that you have in your church. If a man obeys God through the fear of man, when he would not do it otherwise, he obeys not God, but man; and in that very obedience he becomes a dissembler and a coward. If he says, I do this, which I should not do otherwise, for fear of such or such a penalty; or, I partake of this sacrament, which I should not otherwise touch, because the continuance of my office depends upon it, what is he but an acknowledged sacrilegious hypocrite? And thus it is that your system of penalties for an established church, inevitably makes hypocrites.

Let me now close what I have said on this point with a very beautiful parable by Dr. FrankÎin, taken originally, it is said, from a Persian poet, and to be found in substance also in Jeremy Taylor. Its imitation of the Scripture style is as exquisite as its lessons are admirable: "And it came to pass, after these things, that Abraham sat in the door of his tent, about the going down of the sun; and behold a man bent with age coming from the way of the wilderness, leaning on a staff. And Abraham arose and met him, and said unto him, Turn in, I pray thee, and wash thy feet, and tarry all night; and thou shalt arise early in the morning, and go thy way. And the man said, Nay; for I will abide under this tree. But Abraham pressed him greatly: so he turned, and they went into the tent; and Abraham baked unleavened bread, and they did eat. And when Abraham saw that the man blessed not God, he said unto him, Wherefore dost thou not worship the most high God, Creator of heaven and earth? And the man answered and said, I do not worship thy God, neither do I call on his name; for

I have made to myself a god, which abideth all ways in my house, and provideth me with all things. And Abraham's zeal was kindled against the man, and he arose, and fell upon him, and drove him forth with blows into the wilderness. And God called unto Abraham, saying, Abraham, where is the stranger? And Abraham answered and said, Lord, he would not worship thee, neither would he call upon thy name; therefore have I driven him out from before my face into the wilderness. And God said, Have I borne with him these hundred and ninety and eight years, and nourished him and clothed him, notwithstanding his rebellion against me; and couldst not thou, who art thyself a sinner, bear with him one night?"

Now, this supposed zeal of Abraham was far more natural, though not more excusable, than most ebullitions of religious intolerance. But who are we, that dare take into our hands the prerogative of God over the conscience? Who are we, that we should punish with blows or penalties of any kind, the fellow-creatures who differ from us, or because they differ from us, in their religious worship? Let us hope that the time is hastening, when that zeal divorced from love, which has produced such incalculable misery on earth, shall be banished from all human hearts, and its place for ever supplied by the charity of the gospel. Out of God's holy word, I know of no brighter example of that charity on record than John Bunyan.

In the Grace Abounding to the Chief of Sinners, Bunyan published what he names, "A Brief Account of the Author's Call to the Work of the Ministry." It is one of the most interesting