the
Scriptures among my highest privileges as a Christian and an Englishman,
I trust that I may both entertain and avow these sentiments without
forfeiting any part of my claim to the name of a faithful member of the
Church of England.

June 1820.

N. B. As to Warburton's Alliance of the Church and State, I object to
the title (Alliance), and to the matter and mode of the reasoning. But
the inter-dependence of the Church and the State appears to me a truth
of the highest practical importance. Let but the temporal powers protect
the subjects in their just rights as subjects merely: and I do not know
of any one point in which the Church has the right or the necessity to
call in the temporal power as its ally for any purpose exclusively
ecclesiastic. The right of a firm to dissolve its partnership with any
one partner, breach of contract having been proved, and publicly to
announce the same, is common to all men as social beings.

I spoke above of "Romanism." But call it, if you like, Laudism, or
Lambethism in temporalities and ceremonials, and of Socinianism in
doctrine, that is, a retaining of the word but a rejecting or
interpreting away of the sense and substance of the Scriptural
Mysteries. This spirit has not indeed manifested itself in the article
of the Trinity, since Waterland gave the deathblow to Arianism, and so
left no alternative to the Clergy, but the actual divinity or mere
humanity of our Lord; and the latter would be too impudent an avowal for
a public reader of our Church Liturgy: but in the articles of original
sin, the necessity of regeneration, the necessity of redemption in order
to the possibility of regeneration, of justification by faith, and of
prevenient and auxiliary grace,--all I can say with sincerity is, that
our orthodoxy seems so far in an improving state, that I can hope for
the time when Churchmen will use the term Arminianism to express a habit
of belief opposed not to Calvinism, or the works of Calvin, but to the
Articles of our own Church, and to the doctrine in which all the first
Reformers agreed.

Note--that by Latitudinarianism, I do not mean the particular tenets of
the divines so called, such as Dr. H. More, Cudworth and their compeers,
relative to toleration, comprehension, and the general belief that in
the greater number of points then most controverted, the pious of all
parties were far more nearly of the same mind than their own
imperfections, and the imperfection of