"3. The titles of Rector, Vicar, and Priest to be abolished.

4. The designation of the clergy to be Ministers of Religion, Preachers of the Gospel, Pastors of Congregations, Bishops, and Curates.

"5. All patronage to cease; and an equitable adjustment to be made with existing patrons in such cases as may deserve it.

6. The revenues of bishoprics and cathedrals, together with the income of all livings arising from tithes, glebe lands, or Queen Anne's Bounty, to be placed in the hands of the Ecclesiastical Commissioners.

"7. The palaces of bishops, and the houses of deans and chapters, to be sold, and the proceeds thereof to be placed in the hands of the Ecclesiastical Commissioners.

"8. All clergymen who desire it, to be permitted to return to the ranks of laymen, to enter any other profession, or to hold any other office, as if they had never been ordained.

"9. Out of the Ecclesiastical Revenue, which, from the sources above described, would exceed six millions sterling annually, to appropriate two millions to the payment of ministers of religion, giving to each an average of £200 or £250 a-year.

"10. To recommend all congregations that have the ability and disposition, to support their own ministers, and thus set at liberty that portion of Ecclesiastical Income which had been allotted to them.

"11. To appropriate the remaining four millions of Ecclesiastical Revenue to the purposes for which it was originally designed-the relief of the poor, and the repair of parochial edifices; and thus to supersede the necessity for compulsory religion and compulsory charity; and to abolish all Church Rates and

Poor Rates.

"12. To transfer the relief of the poor from Boards of Guardians to therespective parishes and congregations to which they belong; to divide each parish into districts; to institute inspectors, after the man

ner of the primitive deacons, who may exercise a careful supervision over the poor, and guide the charity of the benevolent.

"13. To set apart for the training of ministers those Colleges in the Universities of Cambridge and Oxford which are called Divinity Colleges; the object of whose founders was more especially to encourage the study of divinity, and the fellowships of which can only be permanently held by clergymen; and in such colleges, besides a competent share of all other useful learning, to communicate to the students a more complete knowledge of the doctrines and precepts of Scripture, and to prepare them, by the sound principles of moral and political science, and by the practice of public speaking, to instruct all classes of men in their duty.

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14. To allow the members of a congregation to elect their own minister from amongst those who have already been ordained, or who shall have obtained a degree in such Divinity College, after having first heard him preach, and after having in other respects satisfied themselves of his fitness.

"15. Instead of prelacy to institute a moderate episcopacy.

"19. All the clergy shall be equal; nor shall the bishop be distinguished by peculiarity of dress, wealth, or power. To exercise influence by the excellent spirit that is in him shall be the aim of the bishop who would be approved; but neither the bishops amongst the clergy, nor the clergy amongst the people, shall exercise lordship over God's heritage, but,

as ensam

ples to the flock, lead them in the good and the right way. The bishop shall be provided with a curate during the term of his office.

"20. The clergy may use or dispense with the surplice or gown as to them and their congregations may seem fit.

"21. Ministers may be permitted to preach in any place of worship to which they may be invited; and, with consent of churchwardens, may invite any recognised minister of the Scotch, American, Moravian, Independent, Wesleyan, Baptist, &c. churches to preach in his pulpit.

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"22. In every congregation those

individuals in other denominations are stretching forward, and making their way far into the regions of light and liberty.

It is a strange fact, that Thomas Spencer, the author of the pamphlet under notice, has not been excommunicated. Are the ministers and members of the established church more tolerant than the leading ministers and members of dissenting denominations? Would Thomas Spencer have been allowed to propose such sweeping changes in any other denomination without expulsion? We think not. And yet, curious enough, many of those men who would expel a man from their own denomination, that should propose such extensive changes, are applauding Thomas Spencer for proposing such a wholesale reformation of the established church. But we imagine Thomas Spencer will not go long unpunished.

We

We say the changes proposed to be made in the established church by T. Spencer appear to us to be generally good, so far as they go; but they do not go far enough. We would relinquish all ecclesiastical property, except what we could retain with the perfect good-will of the holders: we would obtain nothing by force of law. We would have no fixed salaries; but have all ministers who might require to be supported by the church, to be supported by the free-will contributions of their fellow Christians. We would thus save ourselves the trouble of treating with patrons, or of employing Ecclesiastical Commissioners. would have all to be favoured with the opportunity of obtaining a good education; but we should prefer to have them instructed in their own families, in the bosom of their own respective churches. We would leave it to God to determine who should be preachers of the Gospel, and welcome all to the work whom he might call, whether they had been ordained by man, or had obtained a degree in a college, or not. The colleges we would leave to those who might claim them: or, if left to us, we would employ them in such ways of usefulness as might seem best. The proposals that all congregations should support their own ministers, supposing their ministers

to need support,-to provide liberally for their poor,-to recommend the Bishops to give up worldly politics, -to have no masters among ministers and churches, but to have all brethren,-to recommend a friendly intercourse between truly good men and truly Christian ministers of all names,-to cast aside all human creeds, to abolish all penal laws, canons, acts of uniformity connected with religion, and to leave open the way of improvement, so that all persons may proceed in search of truth without impediment are excellent.

We like the pamphlet all the better for being published in so cheap a form. The price is only a penny, and parcels for distribution may be had on application to the author, at half price.

Thomas Spencer has published several other pamphlets, some of which we have read with considerable interest, though none of them go so far as we could wish. Some of those pamphlets had had, some time ago, a circulation of upwards of ten thousand. The names of some of them are as follows:

1. The Pillars of the Church of England.

2. The Prayer Book opposed to the Corn Laws.

3. Religion and Politics.

4. Practical Suggestions on Church Reform.

5. Remarks on National Education.

6. Clerical Conformity and Church Property.

7. The Parson's Dream and the Queen's Speech.

8. The Outcry against the New Poor Law.

9. The New Poor Law, its Evils, and their Remedies.

10. Want of Fidelity in Ministers of Religion.

11. Objections to the New Poor Law answered, Part 1.

12. Objections to the New Poor Law answered, Part 2.

13. Objections to the New Poor Law answered, Part 3.

14. Objections to the New Poor Law answered, Part 4.

15. The Reformed Prayer Book for 1842.

We believe that Thomas Spencer will be rendered extensively useful. We admire him for his freedom, his

independence, his bold declaration of his sentiments, his regard for the interests of the poor, his zeal in the cause of truth, of liberty, of piety, and of human improvement generally. We pray that God may direct him, and lead him into all truth, and make him an extensive blessing to the human family.

The Duty of Christian Liberality, as taught in the New Testament, adapted for the Use of Select Classes in Sunday Schools, and to assist in Meetings for Free Discussion in Christian Churches. By a Sunday School Teacher. 12 pp.-Price one penny.

A little work of very modest pretensions, but calculated for usefulness. The object of the writer is not so much to state any thing new on the subject, as to present, in a condensed form, and arranged under proper heads, the testimony of Scripture on the important theme of Christian liberality. He has not given quotations from Scripture at length, however, but simple references to the various passages. The reason he gives for this is, that the reader may be led thereby diligently to peruse the Sacred Volume for himself, and form his own views accordingly. Our sentiments on Christian liberality are well known; and we feel pleasure in noticing another publication unfolding and advocating similar views. The stronghold of covetousness is one of the most impregnable of Satan's fortresses, and it will require the united exertions of Christian soldiers, of every rank of intellect and ability to storm it, and bring it to the ground. Believing that the little work before us will answer purposes in this holy warfare, that more extended and differently constructed treatises would fail to accomplish, we cordially recommend it to our readers. It may be had of the agents for this periodical.

INTELLIGENCE.

We have received a copy of another religious periodical from America, inculcating the same broad principles of Christian liberty, and the same thorough-going principles of Christian temperance and liberality, as

The Disciple. The friend who has sent it writes as follows:

"I have herewith forwarded the Christian Journal;' this paper is one of several which are published among a numerous and increasing body of Christians in the United States. They acknowledge no other name than that of Christians, and in their liberal and scriptural sentiments they very strikingly resemble the body of believers with whom you are identified. Each church is truly independent. No human creeds are tolerated. The Bible alone is recognised as the rule of faith and practice, while the right of private judgment and interpretation is acknowledged and granted to all. The body originated with a few members of a Calvinistic Baptist Church, seceding rather than sacrifice their conscientious views. When I left the United States there were upwards of five hundred churches, and there are others springing up in almost every part of the States. The doctrines of the proper Sonship of Christ and of Baptism by immersion, are held by many, while others hold the opposite sentiments; but all is Christian liberty and affection.”

Since the last intelligence was given, J. Barker has preached or lectured at Hexham, Corbridge, Middleton, Cambo, Preston, Blyth, Plessey, Dukinfield, Oldham, North Shields, South Shields, Sunderland, Manchester, Stockport, Stalybridge, Barnardcastie, Shildon, Darlington, Holywell, Bretton, Buckley, Hawarden, Bradford, Halifax, Heckmondrike, Brighouse, Scarborough, Bramley, Whitby, &c. At most of the above places J. Barker has delivered lectures, and held public discussions on the principles of peace. Two or three public meetings have been held on the subject of peace and war in Newcastleon-Tyne. The meetings were very numerously attended. Salem Chapel and Nelson Street Chapel, were both crowded; and the interests of peace were manifestly promoted.

The principles of Evangelical Reform are exciting considerable attention both at Barnardcastle and Shildon. Several persons of various denominations regard them with favour, and are labouring to promote their spread. The principles are exciting

attention in the neighbourhoods of Richmond, Arkingathdale, Middleham, as well as in many other places. During his visit to Wales J. Barker addressed public meetings at Bretton, Holywell, Buckley, Lane End, and Hawarden. At Bretton he spoke in the open air: the company would have filled the chapel many times over. At Holywell he lectured in the Independent Chapel: Br. Hughes, the minister, was present, and showed great kindness. At Buckley, on Saturday evening, the 18th June, J. Barker was to have lectured in the Independent Chapel at Buckley, the same in which he lectured when in Wales before; but the chapel would not hold above a quarter of the people who flocked to hear; so that the meeting was adjourned to the large chapel-yard, which was kindly lent for the occasion, and there from one to two thousand people stood and listened to the principles of the Gospel. A minister of the latterday saints, so called, made some opposition, but his objections appeared to make no impression.

On Sunday morning, the 19th last, the friends took bread and wine together at Woodlane, in a barn belonging to Jos. Ellis, which had been prepared for the occasion. The barn was crowded, and a delightful heavenly influence pervaded the meeting.

In the afternoon of the same day, J. Barker preached in the open air, at Lane End. Though it rained till the time of the meeting, the number of persons present would not be much, if any, less than a thousand. The weather became fair about the time the meeting commenced, and continued so, with very little exception, till the service was just concluding.

In the evening, J. Barker preached at Hawarden, in the same lane in which he had the memorable discussion with W. Cooke, last autumn. The large space, capable of containing upwards of a thousand individuals, was filled. The attention manifested by the large multitude gathered together was truly delightful. Though several brisk showers fell during the address, no one seemed disposed to stir. And even when the rain fell at last so heavily that the speaker was obliged to be silent, in

consequence of the falling shower drowning his voice, the people still stood unmoved, as if resolved not to stir till they had heard all that the minister had to declare.

The friends in Wales are in a very pleasing and prosperous state. They are advancing in knowledge and piety, and they are increasing in numbers. They are truly reformed. They have, during the past year, supported all their poor and needy members, besides liberally assisting and relieving the members of other churches. The public can see that they are an improved race of professors; the love they show towards each other and towards their needy neighbours generally, has convinced many that they are indeed disciples of Christ.

We hear favourable accounts from Brother Trotter respecting Bradford, and from Brother Smith, respecting the neighbourhood round. The church at Mossley is thriving. From forty to fifty professed to find peace with God on the 19th of last month. Amos Dyson is labouring in Mossley and the neighbourhood. Samuel Sayce was very unwell when we were in that neighbourhood, but peaceful and happy in God. We have not heard whether his health be improved.

Jas. Walker, one of the ministers in that neighbourhood, was married on Tuesday the 28th last. We have not heard that the friends have any intention of turning him out for getting married, though he has complied with the appointment of God, without asking permission of man. When J. Barker was married he was put back a year, and transported :^J. Walker is allowed to do the will of God in peace he is under another system. What impudence; what presumption, for men professing the religion of Christ, to pass laws forbidding their brethren to marry, except at such times as they may dictate! But such enormities, we hope, are passing away.

William Clare has been labouring for some months in the neighbourhood of Newcastle he is now gone to Sunderland, to labour for a time in connexion with the friends of the Association there.

David Thomas, a minister of the New Connexion, but a friend and