nion over conscience in the imposer, and
slavery in the subscribers. The first usurps the right of Christ; the
last implies allegiance to a pretender." Vol. I, page 77.

"The revelation itself is infallible, and the Author of it has given it
me to examine; but the establishment of a given meaning of it renders
examination needless, and perhaps dangerous." P. 78.

"I have no patience with those who cover their own stupidity, pride, or
laziness, with a pretended acquiescence in the unexamined opinions of
men who very probably never examined their own opinions themselves, but
professed those which lay nearest at hand, and which best suited their
base secular interest." Vol. II, p. 340.

"I am seriously of opinion, and I wish all my readers would seriously
consider it, _that real Christianity will never thoroughly prevail and
flourish in the world, till the professors of it are brought to be upon
better terms with one another; lay aside their mutual jealousies and
animosities, and live as brethren in sincere harmony and love; but which
will, I apprehend, never be, till conscience is left entirely free; and
the plain BIBLE become in FACT, as it is in PROFESSION, the ONLY rule of
their religious faith and practice_." P. 271.

Such were the sentiments which Alexander Kilham thought proper to
publish on the subject of creeds.

He adds, that he did so for the purpose of "giving to our people and
others _suitable views of religious liberty in general_, AND OF WHAT
OUGHT TO BE ESTABLISHED AMONG US IN PARTICULAR."

In all I did, then, both in endeavoring to bring my views into harmony
with the teachings of Christ, and in suggesting reforms in the laws and
institutions of the Body, I acted in perfect accordance with the
principles on which the Connexion was founded. Whether the principle was
a good one or not may be questioned: all I say is, it sanctioned my
course.

_Explanation Second. Immoralities._

What I say of immoralities in ministers and members of the Church refers
chiefly to ministers and members of the New Connexion. I must not
however be understood as saying that the ministers and members of the
Old Connexion were free from such vices. They were not. James Etchells,
the minister who drank sixteen glasses of intoxicating drinks on one
round of pastoral calls, and John Farrar, his superintendent, whom he
got suspended for drunkenness, and Richard Wilson, who opened the first
spirit shop in my native town, and cor