fmr^ ^r^z- L^BI^A^RY 1 OF THE Thfeologieal Seminary, j PRINCETON, N.J. 1 rifisfi Division \ Shelf, Seclien ..... Boof., W»i^ •••- ^_, -.y '-.'W»^" '^■^jsjot-'s^ SoctelF ^T^- ^ ; OF /^ ZnTQUIRir ON MISSIONS AND ^ THE STATE OF RELIGION." --i* V .. -r*Jp-^» /f^y ^j;^^^ <^-?--tJ^5^^-e^ cy-^'^ /yi^Ocf^^^ "s ■*.. V V'N ^. X X -.1 -»^ ^ / THE RELIGIOUS WORLD DISPLAYED ; OR A VIEW OF TH£ FOUR GRAND SYSTEMS OF RELIGION, JUDAISM, PAGANISM, CHRISTIANITY, AND MOHAMMEDISM; AND OF THE VARIOUS EXISTING DENOMINATIONS, SECTS, AND PARTIES, IN THE CHRISTIAN WORLD. TO WHICH IS SUBJOINED, A VIEW OF DEISM AND ATHEISM, IN THREE VOLUMES. BY THE Rev. ROBERT ADAM, B. A. Oxford, Minister of the Episcopal Congregation, Blackfriar's Wynd, Edinburgli ; and Chaplain to the Right Honourable the Earl of Kellie. Prove all things : hold fast that which is good. 1 Thessai. 5. v. 21. VOL. IIL 'P. ' PHILADELPHIA: PUBLISHED BY MOSES THOMAS, No. 52, Chesnut Street. 1818. '* We have, I verily believe, in our count»y, the best establishment of Christianity, in doctrine and discipline, and the most conducive to every good purpose of society ; but yet it behoves us to look impartially into the different controversies and opinions, and Confessions of Faith." — Archbishop Dbummoxd's Letter on Theol. Study, subjoined to his Sermons, 8vo. 1803. CONTENTS OF VOLUME THIRD. * The Kirk, or Church of Scotland Dissenters in England and Scotland * Protestant Dissenters in England Presbj'terians in England - - - • English Independents ... * Baptists . - - - • —— — Particular Baptists - -, ■ General Baptists ... ■ Baptists, continued ... * Protestant Dissenters, continued ** Methodists, Mr. Wesley's Connexion Methodist New Connexion - . - Calvinistic Methodists, Mr. Whitfield's Connexion — — — _— Lady Huntingdon's Connexion Methodists, continued "** Old Dissenters, or Cameronians, in Scotland *• Glassites, or Sandemanians • Secedere .... * Burgher Seceders ... * Anti-Burgher Seceders ** Constitutional Associate Presbytery * Seceders, continued ... •The Relief Kirk ** The Scottish Baptists •• The Bereans . - - - • The Scottish, or New Indcpenpents • Moravians, or United Brethren ♦ Quakers PAGE 5 36 37 48 53 61 76 77 80 86 91 138 144 150 154 161 174 19G 200 209 217 223 227 237 253 264 293 318 IV CONTENTS. > 9 PAGE * Hutchinsonians .-..--- 354 Millenarians .-....'- 366 Universal Restorationists . - . - . 379 Rellyan Universalists -■-..-. 393 Destructionists ----... 394 ** Swedenborgians -....- 397 Sabbataiians -.--.,- 42O Mystics ....... 427 Duokers - - - - , - - - 433 Jumpers ....... 441 Shakers ..,..-. 446 Deists - - - - '- . - 453 Atheists 488 J\''ote. Notwitlistanding the size to which this werk has swelled is far be- yond what was origiially intended, several minor sects and parties are M lioUv omitted for want of room. THE KIRK, oga CHURCH OF SCOTLAT^D. Name, Rise, Progress, &c. — The word A7rA-, signifying Church, is of Saxon original, or may be considered as a contraction of tlie two Greek words Kvgta c/xoc, the house of God, and is still used in Scotland, where it is chiefly confined to the Establishment, and the Relief Synod.* The most eminent Scottish reformer was John Knox, a man of considerable abilities, of no less courage and resolution, a disciple of Calvin, and a warm admirer of the constitution and discipline * The word kirk is used for a church also in Flanders ; of this Dunkirk is an instance. — The Latins calkd the church Domimciini, or Domus Dt i, God's House ; which answers to the Greek Kwg/ct»oi', whence the Saxons derived their name Kyrick or Kyrck, and the Scotch and Enp,lish Kyrk, or Kirk and church. — Tertullian called the church Domus Columba. VOL. III. B 6 THE KIRK, OR CHURCH which he had establishecF at Geneva. Almost from the sera of the Reformation in Scotland, till that of the Revolution, there was a perpetual strug- gle between the court and the people for the esta- blishment of an Episcopal or a Presbyterian form of Church Government. The former model of ec- clesiastical polity, was patronised by the house of Stuart, on account of the support which it gave to the prerogatives of the crown ; the latter was the favourite of the majority of the people, not so much doubtless on account of its superior claim to apostolical institution, as because the laity are tliere mixed with the clergy in church judicatories, and the two orders, Avhich under episcopacy are kept so distinct, incorporated, as it were, into one body. But the history of the Scottish reformed Church, before the accession of Charles II. to the throne, is not very generally known, even at this day, and it is of so extraordinary a nature, that Dr. Pagitt has well observed, " We read of many reformations, but of such one as is now in Scotlanc^ we never heard of.'** That John Knox and hi» brethren were violent reformers, laying it down as a princi- ple, that in new modelling their church they could not recede too far from the church of Rome, is ge- nerally knoM'n ; but it is not much known, that those men were not, in the proper sense of the word, Presbyterians; for the first proposal of divid- ing the Church of Scotland into presbyteries,, as it is now divided, was made in the General Assem- * Christianografihy, p. 188. OF SCOTLAND. 7 bly, 1579,* though the reformation had been sup- ported by the civil power from 1560. In its con- stitution during those nineteen years, the Co?ig?'e- gationy as the reformed Church was then styled, seems to have resembled the Lutheran churches in Germany; the kingdom being divided into dis- tricts, over which were placed superintendants with episcopal powers; but each superintendant, ab- surdly enougli, amenable to the jurisdiction of the Synod, of which he was appointed permanent mo- derator. This constitution was so very defective, that is could not well subsist. Accordingly, the old ecclesiastical government, by Archbishops, Bishops, &c. was restored in 1572, when the church put on a more regular appearance of Episcopacy. This, however, did not continue long ; for in 1581, the presbytery of Edinburgh was erected, the first in Scotland ; but those courts called Presbyteries, were not generally agreed to by the king till 1586, nor ratified by an act of Parliament until 1592, when Presbyterianism became the establishment of Scotland. This constitution of the church was far from being acceptable to King James. Even before his accession to the throne of England, he had ac- quired such influence over the Scottish clergy, as to obtain from them an acknowledgment of the Parliamentary jurisdiction of bishops, and after that event he prevailed with them, in 1606, to re- * Yet Dr. Hill dates the first establishment of Presby- terian Governnaent in 1560. See p. 234. of his Theological Institutes. 8 THE KIRK, OR CHURCH ceive those who were styled Bishops, as peqietual presidents or moderators in their ecclesiastical synods. It was not however, till 1610, that there was in Scotland a reformed Episcopacy, such as tlie Church of England has always enjoyed, and such as Cyprian and the other luminaries of the third century would have acknowledged as regu- lar and apostolical. By the General Assembly which was that year held in Glasgow, Episcopacy was solemnly voted to be thenceforward the go- vernment of the Church of Scotland ; and it is re- markable, that of more than 170 members, of whom that Assembly consisted, only five voted against Episcopacy, and seven who could come to no determination, declaring, non liquet.^ Presbyterianism thus rejected, was again set up on the ruins of Episcopacy by the covenanters in ' the reign of Charles I., and continued during the inteiTegnum ; but the episcopal form was re-esta- blished by his son and successor in ^661 ; and this constitution of tlie Church remained till the Revolution in 1688, when Presbyterianism was finally established, and in 1690 ratified by act of Parliament. — Thus Scotland and England having been separate kingdoms at the time of the Refor- mation, a difference of circumstances in the two countries led to different sentiments on the sub- ject of religion, and at last to different religious * See The Fundamental Charter of Presbytery as it hath been lately established in the Kingdom of Scotland, published in London 1695 ; and the British Critic for Feb. 1805. See also above, Vol. II. pp. 298, 403, &c. OF SCOTLAND. 9 establishments. And when they were incorpora- ted into one kingdom by the treaty of union, the same regard to the inclinations of the commonalty of Scotland,* to which Presbytery owed its first establishment in this country, produced a declara- tion, to which both kingdoms gave their assent, that " Episcopacy shall continue in England, and that the Presbyterian Church Government shall be the only government of Christ's Church in that part of Great Britain called Scotland.''^ It is also guaranteed by the 5th Article of the Union with Ireland, not only " that the Churches of England and Ireland, as now established, be united into one Protestant Episcopal church, to be called. The United Church of England aud Ireland ;^^ but also that " in like manner, the doctrine, worship, discipline, and government of * According^ to the Presbyterians themselves — "at no one period was Episcopacy established in this country but by the strong hand of power, and by the most violent and unchristian nieasures;" and they insist that a great majo- rity of the nohiliiy and gentry, as well as of the common- alty, favoured Presbytery at the Revolution. On the other hand, see above, vol. ii. p. 413. t See the Appendix to Dr. Hill's Theol. Institutes^ or the " Act ratifying the Confession of Faith and settling Presbyterian Church Government in Scotland, being the 5th Act in the 2 Session of the first Parliament of William and Mary, 1690, c. 5." — See also the 6ih Act in the 4th Session of the first Parliament of Queen Anne, 1707, ch. 6. entitled An Act for securing the Protestant Religion and Presbyterian Church Government. — Such likewise is the style of the coronation oath, as fixed in this act of security, 16 January, 1707. 10 THE KIRK, OR CHURCH the Church of Scotland, shall remain and be pre- served, as the same are now established by law and by the acts for the union of die two kingdoms of England and Scotland."* Distinguishing Tenets. — Amidst these ra- pid revolutions in the government of the Scot- tish Church, the estabhshed formulary of faith seems to have remained unchanged ; and the only Confession which appears to have been le- gally established before the Revolution in 1688, is that which is published in the History of the Re- formation in Scotland^ attributed to John Knox. It was compiled in 1560 by that reformer him- self, aided by several of his friends, and was rati- fied by Parliament in 1567. It consists of twent}^- five articles, and was the confession, as well of the Episcopal as of the Presbyterian Church. The Covenanters indeed, during the grand rebellion, adopted the Westminster Confession ; in the compilation of which, some delegat^ from their General Assembly had assisted. f And at the * Stat. 40, George III. Ch. 67 t The Assembly of Divines at Wesminster met on the 1st of July 164S, and agreeably to engagements between the Convention of Estates in Scotland, and both houses of Parliament in England, and upon invitation from the As- sembly at Westminster, commissioners were sent from the General Assembly of the Kirk of Scotland to co-Gperate with them, "in all such things as might conduce to the better extirpation of Popery, Prelacy, Heresy, Schism, Su- perstition, and Idolatry, and in uniting this whole island in one form of Church Government, one confession of faith, one catechism, and one directory for the worship of God." OF SCOTLANB. 11 Revolution, this Confession was received as the standard of the national faith, and the same acts of Parliament which settled Presbyterian Church Government in Scotland, ordain " That no person be admitted or continued hereafter to be a minister or preacher within this Church, unless that he sub- scribe the Confession of Faith, declaring the same to be the Confession of his Faith." By the act of Union in 1707, the same is required of all " Pro- fessors, Principals, Regents, Masters and others bearing office" in any of the four Universities in Scotland.* The Westminster Confession of Faith^ then, and what are called The Larger and Shorter Catechisms contain the public and avowed doctrines of this Church ; and it is well known that these formularies are Calvinistical,t if not Supra-Lapsarian. The Scottish commissioners were, Messrs. Alexander Henderson, Robert Douglas, and George Gillespy, all of Edinburgh ; — Sanmel Rutherford, of St. Andrew's, and Robert Baillie, of Glasgow, minis- ters; together with. John Earl of Cassils, John Lord Mait- land, afterwards Duke of Lauderdale, and Sir Archibald Johnston, of Wariston, ruling elders. Their commission is dated August 19, 1643. The W. Confession of Faith was approved and adopted by the General Assemby of the Kirk of Scotland, on 27th August, 1647, Sess. 23, and was ratified by Act of Parlia- ment, 7th February, 1649. * The Scottish Universities are those of Glasgow, Sc, Andrew's, Aberdeen, and Edinburgh. t But, according to her members, " not one hair's breadth more so than the Articles and Homilies of the Church of England." And, " the contradictions which 12 THE KIRK, OR CHURCH But it is generally believed, that many of the ministers of the establishment here, as well as in England, have departed widely from the national faith;* at least the Church of Scotland is well known to have long been " divided into two par- ties, the one differing widely fi-om the other in their ideas of ecclesiastical management. The one have declared themselves abundantly zealous to confirm and even extend the rights of patronage ; while the other wish either to abridge these rights, or to confine their operation so as to extend the influence and secure the consent of the people in the settlement of ministers. The popular party are considered as more zealous for the doc- trines of grace and for the articles of religion in all their strictness, as contained in the national Confession of Faith. The opposing party again, who may be denominated the unpopular one, seem a\ illing to allow a greater latitude of opinion, and generally preach in a style that seems less Mr. Overton has met with from Dr. Kiplint;, ^c, are" (re- rnaiks d, learned and respectable minister of this Church, will) took 'he trouble of reviewing this article in MS.) " deplorable proofs of the effect of prejudice, and of not studying TI(toloj?y in the English Universities, in a con- nected and systematic method." — Others think very dif- ferently on this subject ; and where men of learning and eminence on both sides so widely differ, I presume not to gise an opinion. * Some are of opinion, that the number of those who have departed from the national faith is not very great, and that many of those who support moderate measures in ec- clesiastic.il courts, avow themselves Calvinists, and preach accordingly, though, generally spciking, not in so practi- cal and impressive a manner as those of the popular party. OF SCOTLAND. 13 evangelical, and less fitted to affect the hearts and consciences of the hearers. They designate them- seh^es moderate men^ and therefore strenuously oppose what they call the wildness of orthodoxy^ the madness of fanaticism^ the frenzy ofth people. To tlie conduct of th6ir opposing moderate bre- thren, the popular clergy attribute most of the un- happy religious divisions which have taken place in Scotland ; and could they be but persuaded to re- linquish their unpopular measures, it is believed that most of the Sectaries would in time be brousfht back to the communion of the established Church."* In a selection of Sermons in four vols., delivered on particular occasions, and entitled The Scotch Preacher^ will be found a pleasing specimen of the pulpit compositions of the Scottish clergy, and of the docti'ines which are now taught in the Estab- lished Kirk. WoRSHip,RiTEs, AND Cere MONIES. — In this Church the worship is extremely simple, and but few ceremonies are retained. John Knox, like his master Cahin, seems to have been less an enemy to Liturgies and established forms, than their more modem followers ; for, though he laid aside the Book of Common Prayer about the year 1562, he then introduced one of his own composi- tion, which more strongly resembled the Liturgy of the Church of Geneva. There is, however, now no Liturgy or form in use in this Church, and the * Life of Dr. Withersfioon, prefixed to his works in 8 vol. Edinburgh, 1804, Vol. I. p. 24. VOL. III. c ..ji:. 14 THE KIRK, OR CHURCH minister's only ^uide is The Directory for the Pub- lic Worship of God i"^ nor is it thouj^ht necessary to adhere strictly to it ; for, as in se^^erai other re- spects, what it enjoins ^\ ith regard to reading the Holy Scriptures in public worship is, at this day, but seldom practised. f By the ecclesiastical laws, " the Sacrament of the Lord's Supper should be dispensed in every parish four times in the year ;" but this law is now, I believe, seldom adhered to, unless in most Cha- pels of Ease. In country parishes it is often admi- nistered not above once a year, and in to\\iis gene- rally only twice a year. The people are prepared for that holy ordinance by a fast on some day of die preceding week, generally on Thursday, and by a sermon on the Saturday ; and they meet again on the Monday morning for public thanksgiving. They have no altars in the kirks, and the com- munion tables are not fixed, but introduced for the occasion, and are sometimes two or more in * See the article Presbyterianism above, vol. 2. p. 306. This Directory, as drawn up by the Westminster Assem- bly of Divines in 1644, was examined and approved by the General Assembly of the Church of ScotK.od on the 3d, and ratified by Act of Parliament on the 6ih February 1645; and this act wah approved and revived by the lOih act of the Gener^il Assembly, 1705. t " How large a portion siiall be read at once is left to the wisdom of the minister; but it is convenient that ordi- narily one chapter of each Testament be read at every meeting ; and someiimes more where ihe rhaptfers be short, or the coheren: e of matter requirethit."— CVia/t^fr of Pub- lic Reading of the Holy Scrifitures. OF SCOTLAND. 15 number, and of considerable length. At the first table, the minister immediately upon concluding what they call the Consecration Prayer, usually proceeds to read the words of the institution, and without adding more, to distribute the elements, which he does only to the two C(^mmunicants who sit nearest him on each hand.* It is usual for the elders to administer them to the rest. But before, or during the services of the succeeding tables, ad- dresses at some length are made to the communi- cants by the minister, or by one of the ministers, (for there are generally two or more present), stand- ing at the head of the communion table. f See a form of the whole order of celebrating this Sacrament, as practised in this Church, in the 1st Vol. of Logan's Sermons. In the exercise of public worship, this Church has no Creed, — no ten Commandments, — no Lord's Prayer, — no Doxology, — no reading of the Scriptures ; nor does she observe any of the festi- vals of the Church, that are so w^ell calculated to refresh the minds and to awaken the devotion of * This posture is used by them in receiving the Lord's Supper, as well as in singing the praises of God. t A sum of money is allowed the clergy for covering the necessary expenses incurred by them, in dispensing the Sacrament of the Lord's Supper. It rtins in general from 100 merks Scots, or 51. \\s. \\d. Sterling to 100 pounds Scots, or 8/. 6s. 8d. Sterling. But this allowance being destined for a special purpose, and scarcely adec|uate to that purpose, cannot be considered as forming any part of the income of the Clergy. 16 THE KIRK, OR CHURCH Christians.* Days of public fasting and thanks- giving she- does indeed sometimes observe, particu- larly those commanded by his majesty, together witli the fast previous to, and the day of thanksgiving after the celebration of the Holy Communion. She has no instrumental music,t — no consecra- * The sacred festivals which refer to the illustrious events that proclaim the celestial mission of our blessed Saviour, and which derive the respect that is paid to them, not from the suggestions of superstition, but the dictates of true religion, the grateful and well grounded piety of ancient times always held in the highest veneration ; and the Presbyterians in Holland, as well as Episcopalians of every country, observe them at this day. It was the custom of the Church of Geneva, in Calvin's time, to shew some regard to both Christmas day and Eas- ter day, by administering the Sacrament of the Lord's Supper on those days. * t An attempt having lertely been made to use an organ in the worship of God in one of the churches of Glasgow, that has led to a question, whether musical instruments be authorised by the constitution and laws of this church; and in the Presbytery of Glasgow, at their meeting on the 7th October 1807, " after deliberating at great length," a mo- lion to the following purport was made and seconded : — that the Presbytery are of opinion, " that the use of organs in the public worship of God, is contrary to the law of the land, and to the law and constitution of our established church, and therefore prohibit it in all the churches and chapels within their bounds." Others go yet further, and condemn musical instruments as unauthorised by God, in the worship of the New Tes- tament; and, it seems, one great object of the Westminster Assembly was to destroy Q-f^ans ; for the Scottish Com- missioners in that Assembly, in the r letter to the Gene- ral Assembly of the Kirk here, of date 20th May 1644, OF SCOTLAND. 17 tion of churches or of burying i^Toiuids, — no fune- ral service or ceremony,* — no sign of the cross in baptism, — and no administration of the Holy Com- munion in private houses, not even to the sick or dying.f With regard to Confirmation., her members re- ject it, but they do not condemn it. On the con- trary, " we endeavour,'' says Dr. Hill, " to supply the want of it in a manner which appears to us to answer the same purpose. We account ourselves bound to exercise a continued inspection over the Christian education of those who have been bap- observe, that they cannot but admire the good hand of God in the great things done already, among which they include " many colleges in Cambridge provided with sach ministers as are most zealous of the best reformation, altars removed, the communion in some places given at the table luith sittings the great organ at Paul's and Peter's in Westminster takeii down" 8cc. On the other hand, see the Scourge, No. 19. Dorrington's Discourse on Singing in the worship of God, Sect. 7. and Bishop Home's Sermon on the Antiquity, Use, and Ex- cellence of Church Music, in the 5ih vol. of his Lordship's Sermons. See also above, vol. 2. p. 304. * Sir P. Rici.ut remarks, in the Preface to his State of the Greek a?id Armenian Churches, that the Eastern Chris- tians, taking notice " that the Dutch nation at Smyrna re- hearse no prayers, at the burial of the dead, are not only scandalised thereat, but also Jews and Turks take offence at the silence of prayers when the dead are buried ; won- dering what sort of heresy, or sect, is sprung up in the world, soxlifferent from the religion ot all the prophets." — Prayers and i eligious ceremonies are practised not only by Christians, Jews and Turks, but even by many Pagans, at th burial of ih r dead. t See above, vol. ii. p. 308, S09. 18 THE KIRK, OR CHURCH tised, that, as far as our authority an.d exertions can be of any avail, parents rnay not neglect to fulfil their vow : and when young persons par- take, for the first time, of the Lord's Supper, we are careful, by private conference and public in- struction, to impress upon their minds such a sense of the nature of that action, that they may consi- der themselves as then making that declaration of faith, and entering into those engagements, which would have accompanied their baptism had it been delayed till riper years."* By the first book of Discipline, which was? com- piled by Knox and his associates, and ratified by an act of Council in 1560, the apostolical rite of ordination by the imposition of hands was laid aside as superstitious ; but it is now restored and practis- ed as formerly in the Kirk of Scotland, where, as in other Presbyterian Churches, ordination is vested in the Presbytery. The metre of the version of the Psatms used in this church must be allowed to be very inferior; but besides the Psalms of David, a collection of Translations and Paraphrases, in verse, of several passages of sacred Scripture, together with some * Theological Institutes, p. 3 1 6. — This church allows none to present children to haplism but their parents, and for the' ino>>t p^rt unly ihc /athcr, who " does not make any promise for the child : but he promises for himself, that noiliing shall be wanting on his part to lead the child, at some fu- tu»'e period, to undertake the obligations which are ex- pressed in the baptism of grown persons." Ibid. p. 314. OF SCOTLAND. 19 Hymns, has been introduced into this Church of late years, by permission of the General Assembly. Discipline, and Church Government. — The discipliue of the Church of Scotland, though now somewhat relaxed, was never so rigorous as that of Geneva, the Church on whose model it was formed. — " In that temperate exercise of disci- pline which the general practice of the Church oC Scotland recognises as congenial to her constitu- tion, care is taken," says Dr. Hill, " to avoid every appearance of intermeddling officiously with those matters that fall under the cognisance of the civil magistrate ; no solicitude is ever discovered to en- gage in the investigation of secret wickedness ; counsel, private admonition, and reproof, are em- ployed in tlieir proper season ; and the public cen- sures of tlie church are reserved for those scanda- lous sins which bring reproach upon religion, which give offence to the Christian Society, and which cannot be overlooked without the danger of hard- ening the sinner, of emboldening others to follow his example, and of disturbing and grieving tlie minds of many worthy Christians."* It was formerly the practice to oblige fornica- tors to present themselves in tlie Kii'k, for three different Sundays, on a bench, known by the name of the Stool of Repentance, when they woxe. pub- licly rebuked by their minister, in the face of the congregation ; but this punishment is now frequent- ly changed into a pecuniary fine, though seldom, I am told, by conscientious clergymen. For this * Theological Tnstifutes, p. 254, S. 20' THE KIRK, OR CHURCH change, ho\\-ever, there seems to be no law ; and the old practice of publicly rel^uking fornicators and adulterers, though very much disliked and cried down by the "gentry, Sec. is still continued, I believe, in a great majority of the parishes of Scot- land. In Edinburgh it is entirely discontinued, because believed to be impracticable ; but in Glas- govr. Paisley, Stirling, and other towns, the old discipline is still maintained, and those who do not choose to submit to it are excommunicated, or are deprived of what are called Christian privileges. — By the discipline of the church, a parent who is under public scandal is disqualified from presenting his child for baptism, till such time as his charac- ter is cleared up, or he has satisfied the Kirk ; but as it sometimes happens that this does not soon take place, and in the mean time the child is refu- sed the benefit of baptism, this practice is disappro- ved of by many, as having the appearance of pun- ishing the children for the iniquity of the parents. With regard to Church Government ; — of the societies at present formed upon the Presbyterian model, it may safely be affirmed, that the Church of Scodand is by much the most respectable ; a short view of her constitution may' not therefore be unacceptable to the reader, and hers may be considered as the fairest specimen, now existing, of Presbyterian church government in general.* * Mr. Whitfield is said to have considered the national Church of Scotland lo be " the best constituted church upon earth ;" an expression certainly not the most complimen- tary to the Church from which he himself received his orders. OF SCOTLAND. 21 In this Church, every regulation of public wor- ship, every act of discipline, and every ecclesiasti- cal censure, which in Episcopal Churches flows from the authority of a diocesan bishop, or from a convocation of the clergy, is the joint work of a certain number of ministers and laymen acting to- gether with equal authority, and deciding every question by a plurality of A'oices. The laymen, who thus form an essential part of the ecclesiastical courts of Scodand, are called Elders^ and Riding Elders; but, though they have the same name, it does not appear that they hold the same office with the elders mentioned by St. Paul in 1 Tim. v. &:c. ; for these last " laboured in the word and doctrine.'' The number of elders is proportioned to the ex- tent and population of the parish ; and few parishes, except where the unpopularity of the minister has induced most of the people to secede, have fewer than two or three. In Edinburgh, every parish has 12 elders. The Canong-ate parish has betwixt 20 and 30, and the West Kirk, or St. Cuthbert's, ^^hich is the most populous parish in Scotland, (containing within its bounds from 30 to 35,000 souls) has above 50. These elders are grave and sober persons, chosen from among the heads of families, of known or- thodoxy and steady adherence to the worship, dis- cipline, and government of the Kirk. Being so- VOL. III. D 22 THE KIRK, OR CHURCH lemnly engaged to use their utmost endeavours for the suppression of vice, and the cherishing of piety and virtue, and to exercise disciphne faithfully and diligently, the minister, in the presence of the con- gregation, sets them apart to their office by solemn prayer, and concludes the ceremony, which is call- ed ordination^ with exhorting both elders and peo- ple to their respective duties. This office, in many respects, resembles that of the Church- wardens in the Church of England, but the lay elders seem to possess more spiritual juris- diction than the^ Church- wardens in their respec- tive parishes.* The Kirk Session, ^^ hich is the low^est ecclesi- astical judicatory, or court, consists of the minister and those elders of the congregation. The minister is, ex officio, moderator,* but has no negative voice over tlie decision of the session ; nor indeed has he " a right to vote at all, unless when the^^'oices of the elders are ecjual and opposite. He may, indeed, enter his protest against their sentence, if he think it. improper, and appeal to the judgment of the pres- bytery ; but this pri\'ilege belongs equally to e\ery elder, as well as to every person who may believe himself aggrieved by the proceedings of the session. The next judicatory is the Presbifterij, X\ hich consists of all the pastors, within a certain dis- trict, and one ruling elder from each parish, com- missioned by his brethren to represent, in con- * See the Article Presbyteria7iis7n^ above, Vol. II. OF SCOTLAND. 23 junction with the minister, the session of that pa- rish.— The Presbytery treats of such matters as concern the particular churches within its bounds, as the examination, admission, ordination, and cen- suring of ministers ; the licensing of probationers,* rebukins: of ffross or contumacious sinners, the di- recting the sentence of excommunication, the de- ciding upon references and appeals from kirk ses- sions, resolving cases of conscience, explaining dif- ficulties in doctrine or discipline, and censuring, according to the word of God, any heresy or erro- neous doctrine, which hath either been publicly or pri\'ately maintained within the bounds of its juris- diction.— But that part of the constitution of this church which gives an equal vote, in questions of heresy, to an illiterate mechanic and his learned pastor, has not been universally approved, but has been considered by some as having been the source of much trouble to many a pious clergyman, who, from the laudable desire of explaining the scrip- tures, and declaring to his flock all the counsel of God, has employed a variety of expressions, of the same import, to illustrate those articles of faith^ which may be obscurely expressed in the esta- blished stcindards. The fact however is, that, in Presbyteries, the only prerogatives which the pas- * In this Church no one is ordained by imposition of hands, till he has a presentation to a p;'nsh, or cure of souls, so that probationers are those who have merely a li- cense to preach ; and it is icrMarkai)le that such young men (unless appointed helpers and successors to ny uini- ster) are allowed no pecuniary aiki-owledgment for their occasional trouble in that way. They have not the same authority with deacons in the Church of England, tor they can neitner baptise nor marry. 24 THE KIRK, OR CHURCH tors have over the ruUn^ elders, are the power of ordination by imposition of hands, which is lodged in this ecclesiastical court, and the privilege of hav- ing the moderator chosen from their body. The number of Presbyteries in Scotland is 78 ; imd those of Edinburgh, Glasgow, Perth, and two or three more, meet every month ; but in country districts, they seldom meet above four or five times a-year, unless when some business occurs which requires them to meet oftener. From the judgment of the Presbytery there lies an appeal to the Provincial Synod^ which ordinari-- ly meets twice in the year, and exercises over the Presbyteries within the province, a jurisdiction si- milar to that which is vested in each Presbyter)* over the several kirk sessions within its bounds. Of ' these Synods there are in the Church of Scotland fifteen^ which are composed of the members of ' the several Presbyteries within the relpective pro- vinces which give names to the Synodsi* The highest ecclesiastical court is The General Assembly^ which consists of a certain number of ministers and ruling elders, delegated from each Presbytery, and of commissioners from the rojal boroughs. By act 5th of the Assembly, 1694, " A Presbytery in which there are fewer than 12 parishes, sends to the General Assembly two mi- * The Confession of Faith admits that the civil magis- trate may call Synods, be present at them, and provide that whatsoever is transacted in them be according to the mind of God. — Dr. Hill's Theol. Instil, p. 152. OF SCOTLAND. 25 nisters and one ruling elder;— if it contain between 12 and 18 ministers, it sends three of these, and one ruling elder ; — if it contain between 18 and 24 ministers, it sends four ministers, and two ruling elders ; and of 24 ministers, when it contains so many, it sends five, with two ruling elders. Every royal borough sends one ruling elder, (and Edin- buro-h two) whose election must be attested by the kirk sessions of their respective boroughs ; and every University sends one commissioner from its o\\n body. According to this proportion of representation, the General Assembly, in the present state of the church, consists of the following members, viz. 200 Ministers representing Presbyteries. 89 Elders representing Presbyteries. 67 Elders representing royal boroughs. 5 Ministers or elders representing Universities.* 361 The commissioners are chosen annually, about six weeks before the meeting of the Assembly, which always takes place in May ;t and the ruling elders are seldom the lay elders of the different pa- rishes, but often gentlemen of the law in Edinr burgh, and men of eminence in the kingdom, for rank and talents. Yet some of them, it is feared, * Each of the two Colleges in the university of Aber- deen sends- one Commissioner. t If a minister fails in his attendance at the respective meetings of the Presbytery and of the Synod, or when elected in his turn to the General Assembly, he is liable to censure ; and he attends all these courts at his'own charges. 26 THE KIRK, OR CHURCH are not so deeply impressed with a sense of religion, as to be interested in the proceedings of an eccle- siastical court, where temporalities are not concern- ed ; and much less to be duly qualified for delibe- rating and deciding on religious subjects. This Assembly is honoured with a representa- tive of the sovereign, in the person of the Lord High Coimnissioner^ who is always a nobleman, and presides, and has a salary of 1500/. per annum ; but he has no voice in their deliberations. The order of their proceedings is regular, and in general much decorum is observed ; but sometimes opposition runs high between the two parties, who often take this opportunity of trying their strength, and a confusion arises from the number of mem-, bers, the collision of ministers and laymen, &c., which the Moderator^ who is annually chosen from among the former to be, as it were, the speaker of the house, has not sufficient authority ^o prevent. The Assembly continues to sit for ten days, at the end of which time, it is dissolved, first by the Moderator, who appoints another Assembly to be held upon a certain day of the month of May, in the following year ; and tlien by the Lord High Commissioner, who, in his Majesty's nanie, ap- points another Assembly to be held upon the day which had been mentioned by the IVIoderator.* * In this Church, the clergy individually are styled Re- verend ; a Synod is Very Reverend; and the General As- sembly is Venerable. OF SCOTLAND. 27 Appeals ai-e brought from all the other ecclesi- astical courts in Scotland, to the General Assem- bly; and in questions purely religious, no appeal lies from its determinations. — To the laws already made, no new one can be added, till it has been proposed in one General Assembly, and by them transmitted to every Presbytery for their consent. If this, or at least the consent of the majority, is ob- tained, the Assembly next year may pass it into an act, which henceforth must be regarded as a con- stitutional law of the Kii'k. In the subordination of these assemblies and courts of review, parochial, presbyterial, provincial, and national, the less unto the greater, consists the external order, strength, and steclfastness of the Church of Scotland. See Mr. Bonar's sermon, entitled, " The Nature and Tendency of the Ecclesiastical Constitution in Scotland, ^^ in the 1st vol. of the Scotch Preacher. " By our constitution," says Mr. B., (p. 23,) " a power is acknowledged, but a power limited to its proper object. A subordination takes place, but the higher you ascend, the determination lies in the greater number ; so that if the censure, ^\hen in- flicted, falls with additional weight, yet hereby the greater security is given that it shall not be inflict- ed unjustly." See A' Letter from a Parochial Bishop to a Pre- latical Gentleman, with an Apology for the Church of Scotland, both witten by Mr. Willison, some- time minister in Dundee, and both evincing con- 'i 28 THE KIRK, OR CHURCH 9 siderable learning and great ingenuity. See also the EjicycIop(edia Britannica, Art. Presbyterians, and Dr. Hill's Theological Institutes, in which the constitution of this Church is ably treated, and at full length. — " We feel no disposition," says the Doctor, (p. 186,) " to take the Solemn League and Coyenant; yet, at the same time, we stand firm in the opinion which every minister of the Church of Scotland declares at his ordination, that the Pres- byterian government and discipline of this Church are not only la\Aful, but founded in the word of God, and conformable to the model exhibited in the primitive times of Chiistianity. Bounds, Numbers, Duties, and Income of THE Clergy, Eminent Men, &c. — The con- nexion of what was called the Scots Kirk at Camp- vere, in Holland, with the establishment in this country, has lately been dissolved by the Batavian Republic ; so that this Church is now confined to ^Scotland and the islands of Scotland, and it con- tains within its bounds nearly 900 parishes. The number of ministers belonging to it who enjoy benefices, and possess ecclesiastical autho- rity, is 936. Of this number 77 are placed in col- legiate charges, mosdy in the proportion of two ministers for each of these charges; and the remain- ing 859 ministers are setded in single charges, each of them having the superintendence of a \\'hoIe piu'ish. In very populous paiishes, Chapels of Ease are erected with consent of the Kirk, aiid are supported by ^'oluntary subscriptions ; but the ministers who officiate in them are not included OF SCOTLAND. 29 in this number, as they are not members of any ecclesiastical courts. " The duties of the Scotch clergy are numerous and laborious. They officiate regularly in the public war ship of GoJ;' and, in general, they must p-o through this duty twice every Sunday, (exclu- sive of other occasional appearances) delivering every Sunday a lecture and a sermon, with prayers. It is also expected, throughout Scotland, that the prayers and discourses shall be of the minister's own composition ; and the prayers, in all cases, and the discourses in most instances, are delivered without die use of papers."—" They are expected to perform the alternate duties of exafnining their people from the Scriptures, and Catechisms of the Church, and of visiting them from house to house, with prayers and exhortations. This is done com- monly once in the year, being omitted only in those cases wherein the ministers deem it impracticable, or not acceptable, or at least not necessary."* — " The charge of the poor devolves, in a very parti- cular manner, on the clergy ; and in them also is vested the superintendence of all schools within their bounds. ''f * How this practice can at any time, or in any place, become " not necessary," I know not ; and if necessary, whether the cases wherein the ministers deem it " im- practicable," or those in which they consider it as " not acceptable," occar more frequently, I know not ; but that ' the cases wherein it is wholly disregarded or omitted, are becoming more frequent, year after year, every one seems to know; and there are slill some who profess to regret it. t Statement of the Kumbers, the Duties^ Sec, of the Cler- VOL. III. E 50 THE KIRK, OR CHURCH The provision which has been made by the law of Scotland, for the support of the established cler- gy, consists in a Stipend, payable in victual, or mo- ney, or pardy in each — a small glebe of land — and in a 7na}ise (parsonage house) and office-houses. I'he legislature intended the highest stipend to exceed the lowest, only as tvvD to one; but the present state of the stipends paid to the clergy of this Church, is said to exhibit great inequalities. In some parishes, where there are plenty of teinds, or tythes of land, the stipends are much more li- beral than in others where the valued teinds are scanty. In cities and towns, the stipends are ge- nerally paid in money; in " landward," (?. e. country) parishes, tliey are, for the most part, li- quidated in money and victual. When the teinds are exhausted and surrendered, the stipend is ex-' actly the whole of the valued teinds; when not ex- hausted, augmentations are granted from time to* time by the Court of Session, which fe the court of teinds. '* " The clergy in Edinburgh have their stipends paid in money, and receive 260/. each, liable to Sli of Scotland, drawn tifi in 1807, by the Rev. William Sin- gers, minister of Kirkpatrick-Juxta, Ch ip. I. " The poor are supported," (remarks this author,) " without regular assessments, or poor's rates, in more than 600 of the parishes in Scotland ; and it cannot, and certainly will not," adds he, « be denied that landholders are much indebted for this exemption, to the zoal, atten- tion, i'>ipariial conduct, and even to the personal example and liberality of the clergy," p. 7. OF SCOTLAND. 31 a deduction of 10 per cent, for tax on income.* In landward parishes, the stipends, at an average, may be stated at six chalders of victual, worth 16/. per chalder, communibus annis, and 50/. in money ; in all, 146/. Sterling. Some of the clergy enjoy a more liberal provision, rising to about 200/. a-year, or tliereby ; but others are still far below the above stated average, not a few of tliem being under 60/., and many below 100/. a-year of stipend, f The average is, therefore, considered as hardly rismg to 150/. a-year at the present time."J The G/el)e consists legally of at le^stjour acres of arable land, and, in fact, generally exceeds that measure. Most of the ministers of country pa- rishes enjoy glebes, but those of royal burghs, in general, as well as those of cities and towns, have no glebes. Besides the glebe, the minister of a landward parish is entitled to as much of grasS' lands as may support a horse and two cows ; yet, " perhaps, one half of the clergy have no grass, nor any allowance for it."^ The whole church establishment, "as a burden on land, may be stated in one view, as follows, viz. — a glebe, of perhaps about six or seven acres, out * » Lately augmented to 300/. free of taxes." t Some are even below 40/. per annum. — Religious Moni' tor for April 1808, p. 181. \ Mr. Singers's Statement^ p. 18. § The equivalent, or allowance for grass, having been fixed as far back as 1663, and being only 1/. 13*. Ad. Ster- ling, is not worth a plea. 32 THE KIRK, OR CHURCH - of nearly 21,000, and the grass, where it is allow- ed ; a stipend of about 9d. in the pound of the land rents ; and buildings and communion charges, amounting to 4d or 5d. more in tlie pound of these land rents. All these, put together, constitute the burdens of the Scottish ecclesiastical establishment, in so far as proprietors of land are affected by them.''* The ministers of this Church have long maintain- ed a very respectable character for piety, learning, liberality of sentiment, and regularity of conduct; and those of the present day cannot well be said to yield in these respects to any of their predecessors. Two of their number (Mess. Rwing and Innes), have indeed forsaken her of late, and gone over to the HaldanitcSy or JVexv Independents ; nor is this" much to be wondered at, considering that the late Dr. Campbell taught from the Theological Chair^ at Aberdeen,! that the scheme of clrarch govern- ment instituted by Christ and his apJbstles, was neither the Episcopal nor the Presbyterian, but the Independent^ or Congregational, and that all eccle- siastical authority originates from the people. The consequence has been, that the members of this Church have now to contend, not so much with their old and able opponents, the Episcopalians, as with the friends of Independency, against whom their champion seems to be Mr. JJrown, Minister at Gartmore, who, in a work lately pul)lished, has * Mr. Singers's Statement., p. 29. Tlie comniuhion charges include the Element Money noticed above, p. 15. t Lectures on EcQlesiastical JHstory, Vol. I. Lee. 3d, Sec OF SCOTLAND. 33 imdertaken to vindicate " the Presbyterian Form of Church Government, as professed in the Stand- ards of the Church of Scotland." Among her more distinguished members, this Church ranks the names of Robertson, Henrv, Leechman, Blacklock, Gerard, M'Knight, Blair, and Campbell. But surely the last of these, how- ever able a scholar, and however eminent and re- spectable in other respects, could not be much her friend, when he taught her sons that her constitu- tion was at variance with the institution of Christ and the practice of the apostles. That the Doctor was no friend to Episcopacy, his Posthumous Lectures sufficiently declare ; but he has found a very able opponent on these subjects, in the re- viewer of them, in the 8th and 9th vols, of the Aiiti- Jacobin Review, to which the reader is referred. Miscellaneous Remarks. — That Presby- terianism is not necessarily inimical to monarchy, as was long suspected, may now be taken for granted, from the experience of Scotland for a century back, where the members of the establishment have been all along among the most loyal of his majesty's sub- jects; and, by the laws of the state, every minister is required, at his admission, to take the oath of al- legiance, in testimony of his attachment to the civil government. The members of this Church, when in England, are exposed to the same laws which affect other dissenters in that country; but, " though the ques- tion has never been judicially decided, there is not 84 THE KIRK, OR CHURCH a doubt, that a certificate from the Presbytery with- in which a Scotsman has resided for a certain time, that he is, bona Jide^ a member of the Established Church of Scotland, would supersede the operation of the Test and Corporation Acts^ on his receiving a military commission in England."* The Society in Scotland for propagating Chris- tian Knowledge^ which is connected with the Esta- blishment, has been highly useful in promoting re- ligion, morality, literature, and industry, among the lower order of the natives in the Highlands and Islands, many of whom reside at a very great dis- tance from any kirk or parish school. That Society derived its origin from the bene- volence and public spirit of a few private gentle- men, who, early in the last century, formed them-' selves into a society for the reformation of man- ners. The General Assembly encouraged their plan, by setting subscriptions on footj and recom- mending collections in the kirks and elsewhere, for its support; and in 1709 Queen Anne grant- ed a charter for erecting the subscribers into a coi'porate body, by the above name. In that charter, the objects of the Society ' are stated to be — " For raising a voluntary contribution to- wards the farther promoting of Christian know- ledge, and the increase of piety and virtue with- in Scotland, especially in the Highlands, Islands, and remote corners thereof," &c. And for these purposes, the patent empowers them to receive subscriptions, donations, money, lands, &c. * British Critic for August 1807, p, 202. OF SCOTLAND. 35 In 1738, their stock amounted to 29,000/., and they then augmented their schools to 112. The same year they also began to establish schools of industry, which were soon increased to 100. In 1801, they employed 300 teachers — 13 mis- sionaries in remote districts, and 6 students of di- vinity, who speak the Gaelic language, (which is still spoken in most parts of the Highlands and Is- lands) and furnish the schools with Bibles, New Testaments, Catechisms, and other elementaiy books of religion and morals, in that language. The number of disciples of both sexes, in 1801, was 15,557, who were trained up in the knowledge of religion and good morals, writing, arithmetic, and various useful arts, and in habits of industry. The schoolmasters teach the old, as well as the young, from house to house, on week days, when not employed in the schools ; and on Sundays they read the Scriptures, and other pious books, to the inhabitants of the district assembled, sometimes in the open air ; — catechise the children m the pre- sence of their parents and friends, and preside among them in the duties of prayer and praise.*^ Of the various sects and parties that have sepa- rated from the Church of England^ the most noted are: * See Dr, Kemp's Account of ihis Society, in his Anni- vernary Sermon, preached in London, 17th May, 1801 ; or Dr. Ryan's History of the Effects of Religion on Mankind^ edit. 1806, p. 279, &C. 36 THE KIRK, &C. The Protestant Dissenters, so called, compre- hending the three following denominations, viz. The Englisli Presbyterians, Independents, Baptists, and The Methodists.^ Of those that have separated from tlie Establish- ed Kirk of Scotland, the chief are : — The Cameronians, or Old Dissenters, The Seceders, The Members of the Relief Kirk, The Scottish Baptists, The Glassites, or Sandemamans, The Bereans, and The Scottish, or New Independents. Of all these, in their order. * The Quakers form another numerous arfd distinguish- ed body of Dissenters, who may be said to have broken oft' from the Church of England ; and, viewed in that light, they doubtless have a claim to be ranked here, and before the Methodists. But they are a society so very distinct from all others, who dissent with them from the Establish- ed Church, and they have a system of policy so peculiar to themselves, that, when we speak of Dissenters in gene- ral, we seldom mean to comprehend the Quakers, but usu- ally name them by themselves. In compliance with this custom, the account of them will be reserved to thjt part of this work which treats of Mis- cellaneous Sects and Denominations. TflLE PROTESTANT DISSENTERS IN ENGLAND. Names. — The word Dissenter is a very com- prehensive negative term ; and Dissenters in Eng- land are those reUgionists, of whatever denomina- tion, with all their subdivisions, who dissent or se- parate from the worship and communion of the Established Church. They first broke off from the Church about the year 1565, in the reign of Queen Elizabeth, when, from their refusal to sub- scribe to the Articles, &c., and their professing and proposing extraordinary purity in religious worship and conduct, they were reproached with the name of Puritans. There were, indeed, men of this sort in England in the days of Edward VI., but that name was not given them before the sixth of Elizabeth.* * Fuller's Church History^ cent. 16, p. 76. Cambden, in his Life of Elizabeth^ says, they shewed themselves openly in the 10th year of her reign. P. 107. Sdedit.fol. VOL. III. F '38 THE PROTESTANT DISSENTERS • By the ^icf of Unifonmty which took place on BarthoIomexv\'i Day^ 1662, in the reign of Charles II., the Dissenters were greatly increased ; for 2000 ministers thought themselves in conscience obliged to quit the Established Church, refusing to conform to certain conditions, whence they were called Non-Conformists.'^' During the last century, their decendants ha\'e usually been called Protestant Dissenters^ a moderate appellation, sanctioned by act of Parliament, and originally given at the Revolution, when they first received a- legal security, by having the Act of Toleration ex- tended to them. This act includes all, of every de- nomination, excepting those who deny the divinity of Christ; but the name of Protestant Dissenters is now generally confined, or rather perhaps was at first given, to the three denominations of, Presby-, terianSy Indepemlents^ and Baptists. Rise, Progress, &c. — It would exceed our limits to detail here at full length the origin and progress of the Dissenters. A full account of every thing relating to them, is given in Dr. Toul- min's (a Dissenter of Birmingham) edition of N'eale^s History of the Puritans^ in Avhich the edi- tor, in his notes, attempts to obviate the objec- tions which have been made to it by Grey, Mad- dox, Warburton, and others. * See above, Vol. II. p. 297. An Account of the Lives and Literjture of the Bartholomeiv Divines is given in Palmer's A'on-Coiiformintfi^ Me?7iorial; and, for Dr. Taylor of Norwich's account of them, sec Mr. Evans's. Ske(c/i, under ihe ariicie Dissenters. IN ENGLAND. 39 This work, though by no means distinguished for impartialit)', is still the gi'eat oracle and support of the Dissenters ; and from it we are led to con- clude, that their sufferings at different times have only been exceeded by their religious zeal. The historian traces, step by step, the differences which originally occasioned the separation, and an affect- ing naiTative is given of the sufferings which they underwent in what they conceived to be the cause of religious liberty. — Another, and more brief His- tory of the Puritans, was published in 1772, by the Rev. J. Cornish, of which an enlarged edition has lately been given to the public by the author. Dr. Calamy's Abridgment of Baxter's Life, is likewise an able publication on the subject; and in Mr. Or- ton's Memoirs of Dr. Doddridge, or in Dr. Kippis^s Life of him in tlie Biog. Brit., or prefixed to the 7th edition of his Family Expositor, may be seen much information relative to the Protestant Disseji- ters during the period in which Dr. Doddridge lived. Ever since the first separation from the church imder Cartwright, long and various have been the disputes that have been carried on between Church- men and Dissenters, and perhaps not without some degree of warmth on both sides.* The Puritans first objected to the order of bishops, — the Litur- gy,— the clerical dress, — the sign of the Cross in * For some account of Canwright, who was expelled his college, and deprived of the Margaret Professorship of Divinity at Can. bridge, in the reign of Queen Elizabeth, "^ee the Postscript to Mr. Jones's Essay on the Church. 40 THE PROTESTANT DISSENTERS baptism, &c. ; and the general principles on which their descendants declare that they have dissented from the Church of England, are no other than those on which she separated from the Church of Rome. Mr. Evans has reduced these principles to three: — First, " The right of private judg- ment;" Second, " Liberty of conscience;" and, lastly, " The perfection of Scripture as a Chris- tian's only rule of faith and practice." The grounds upon which their dissent is found- ed, are fully stated in Pierce's Vindication of the Dissenters, — Towgood's Letters to White, — and Paljner's Protestant Dissenter'' s Catecliism; and they may be found as fully answered in Dr. Ben- nett's Abridgment of the Lojidon Cases. By the Test Act, Avhich was passed in the reign of Charles II., and is still in force, all are excluded from places of triist and profit under Government,* except those who take the oaths, aiid make the declaration against Transubstantiation, and re- ceive the sacrament of tlie Lord's Supper accord- ing to the usage of the Established Church, with- in six months after their appointment. — This last qualification some think cannot be consistently complied with by any conscientious Dissenter ; and hence loud complaints have been made re- specting this exclusion; since, " as members of the civil community, they conceive they are en- titled to all the common privileges of that com- munity." This act was indeed originally levelled against the Roman Catholics, of whom several IN ENGLAND. 41 had been promoted by the Court; but it was so expressed as also to exclude the Protestant Dissen- ters, and these last have made several unsuccessful applications for its repeal. In 1787, the question was warmly agitated in the House of Commons, when, on each side, numerous publications issued from the press. See, in particular, a Tract by an eminent divine on the side of the Church, entitled, " Observations on the Case of the Protestant Dis- senters, with reference to the Corporation and Test Acts:'^ The chief argument urged for the continuance of the Test Act is " the safety of the Established Church :" the principal arguments alleged for its repeal are, that it is " a prostitution of the Lord's Supper," and that "to withhold civil rights on ac- count of religious opinions, is a species of perse- cution." The rights of Toleration (a term which might not have been used, if in fact, it had not been * The Cor/ioralion Act prevents all persons from being legally elected into any office relating to the government of any city or corporation, unless, within a twelvemonth before, they have received the sacrament of the Lord's Supper ac- cording to the rites of the Church of England; and it enjoins them to take the oaths of allegiance and supremacy, when they take the oath of office, otherwise their election is void. See Bishop Sherlock's History of the Tent Jet, 8vo., 1790; and- also his Vindication of the Corporation and Test Acts, 8vo. 1736.— See a list of most of the tracts both for and against the repeal, in Dr. Kippis's edition of Dr. Dod- dridge's Lect. vol. ii. 397, 398, Note. 42 THE PROTESTANT DISSENTERS preceded by prohibition of religious acts interfering with the universalit}'- of the establishment) were not allowed till the Revolution, when the Act of Toleration passed, by which it is enacted. That the statutes of Queen Elizabeth, and King James I., concerning the discipline of the Church, should not extend to Protestant Dissenters; or, that they should be exempted from suffering the penalties which the law inflicted, and permitted (on certain conditions, to which they themselves in general consented) to worship God according to their o^vn consciences. — The conditions, by which the act was limited, are, that all dissenting ministers are required " not only to take the oaths of allegiance and supremacy, and to make the declaration against Popery, but also to subscribe the Doctrinal Arti- cles of the Church of England." Besides this, they are not to hold their meetings till their place of worship is certified to the Bishop of the diocese, or to the Justices of ^fhe Quarter Sessions, and registered ; also, they are not to keep the doors of their meeting-houses locked, during the time of worship. And to secure to them the free exercise of their religion, whoever disturbs or molests them, in the performance of divine worship, on conviction at the Sessions, is to forfeit 20/., by the statute 1st of William and Mary.* * Yet, as Bishop Burnet has well observed, " The tole- ration that the law gives them, does not alter the nature of things, nor make an unjust separation to be one whit the lawluller than it was when they were under a severer yoke. IN ENGLAND. 43 But this act provided no relief to dissenting tu- tors and schoolmasters; for, before any person could be legally qualified to keep a school, or in- struct youth, a license from the archbishop, bi- shop, or ordinary, was still necessary together with a declaration of conformity to the Church of Eng- land. The matter of subscription also was after- wards considered as a grievance ; for, though at the time when the act was made, the docti'ines thus enjoined to be assented to, were equally the belief of the Established Church and the Dissenters, this has not been supposed, more lately, to be the case. Application was therefore made to parliament by the Dissenters, for the redress of these grievances, in 1772, that being thought a seasonable opportu- nity, in consequence of the favourable sentiments expressed in respect to them in the late debates on the petition presented to parliament the same year, by " certain of the clergy of the Church of Eng- land, and of certain of the two professions of civil law and physic, and others,'' praying to be reliev- ed from the subscription to the thirty-nine Articles of Religion. But the application of the Dissenters, (though renewed next session) as well as the peti- tion of the Church-men, was without effect. How- ever, without any further application on their part, an act of parliament passed in 1779, " AA'hereby the , The law only gives a civil impunity, and does not punish; but the cause of the separation is the same that it was, and is neither better nor worse, whether the separation is pun- ished or r\o\"—ylddress to the Clergy of the Diocese of Sa- rum, prefixed to his Lordship's Four Discourses^ ^ 44 THE PROTESTANT DISSENTERS benefits of the Toleration Act were granted to Protestant Dissenting Ministers and schoolmasters, upon condition of their taking the oaths of allegi- ance and supremacy, niaking the declaration against Popery, and declaring their belief of the Holy Scrip- tures as containing a Divine Revelation.*' Thus do matters stand at present in respect to the Protestant Dissenters ; but though that name was, I believe, originally confined to the three de- nominations already specified, they are by no means the only sects that have broken off from tlie Church, nor are they the only Protestant Dissenters now^ in England. During the InteiTegnum alone, , there sprang up a multitude (according to some j nearly 60) of different religious sect and parties, ' contradicting, reviling, and persecuting each other : but fortunately most of these have now sunk into oblivion. The increase or decrease of Dissenters in any country depends, in a great measure, on the in- dustry or indolence of the Established Clergy. In proof of this, it has been observed, that the first settlers in Virginia were chiefly Episcopalians; but, through the carelessness of the clergy, two- thirds of the people had become Dissenters at the commencement of the late American war. During the two last reigns, the style of preaching in many pulpits seems to have been alike dry and unedifying; and both the subjects discussed,. and the manner of discussing tliem, to have been such, IN ENGLAND. 45 that the Christian divine could scarcely be distin- guished from the Heathen moralist. Hence the dissenting interest then flourished, because the greater part of its teachers adhered to the doctri- nal principles of the Reformation ; and every man who has juster sentiments of the importance of re- ligious worship than of the nature and constitutioij of the Christian Church, will be apt to go where he can best be edified. But, though a great proportion of the Established Clergy are at this day zealous and faithful to their duty, it is a lamentable and un- doubted fact, that the number of Dissenters is still increasing, and is certainly much higher than when Mr. Robinson of Cambridp-e reckoned them to be about one-Jifth of the inhabitants in England and Wales.* Nor are the Dissenters, as a body, more * To know the number of the licenses that have been taken out for dissenting places of worship within the last twenty years, particularly in the out parishes of Lon- don, and in other large towns, would astonish any per- son not accustomed toz)bserve the progress of nonconfor- Tnity. And one great cause of this is doubtless the great increase of population, without a proportionate increase of churches or parochial chapels, for the accomnoodation of the members of the Established Church. To erect a dissenting meeting-house, nothing is wanted but enough of money, together with a shilling over, to pur- chase a license from a magistrate ; whereas, to build a pa- rochial chapel, or chapel of ease, the incumbent's leave is first of all to be obtained ; then the concurrence of the bishop of the diocese must be procured ; and, in many cases, an act of parliament also must previously be obtain- ed (which will cost at least 200/.) to secure to those who are to be at the charge of the structure, some rights to which they may think themselves entitled. Hence, some VOL, III. G 46 THE PROTESTANT DISSENTERS respectable in point of numbers, than of virtue and talents ; for it must be acknowledged, even by their enemies, that not a few have appeared among them, who have been eminently conspicuous, both for piety and learning, and those of the present day do by no means seem to discredit their predecessors.* Their ministers, except those of the Particular Baptists^ who have a small fund to increase their salaries, are, in general, wholly supported by the voluntary contributions of their congregations. They may perform any clerical function, except that of marriage, which, by an act of parliament, well wishers of the Establishment, to check this growth of sectarism, Sec, would propose a general act of fiarliament for facilitating the erection of churches and cha/iels. * Bishop Watson, speaking of the Dissenting Clergy, in' his Letter to the Archbishofi of Canterbury (1783), says, " I cannot look upon them as inferior to the clergy of the Esta- blisliment, either in learning or morals. And Mr. Evans ranks among their ornaments, " Baxter, Bates, Howe, Owen, Williams, Neal, Henry, Stennet, Evan's, die, Fos- ter, Leland, Grosvenor, Watts, Lardner, Abernethy, Dod- dridge, Grove, Chandler, Gill, Orton, Furneaux, Farmer, Tovvgood, Robinson, Price, Kippis, and Priestley." — Sketchy p. 131-2, edit. 1807. See a work, in 2 vols. 8vo. 1758, entitled, The Protes- tant System ; containing Discourses on the Princifial Doc- trines of .Vatural and Revealed i?f/fg-zon, compiled from the works of the most eminent Protestant Dissenters, wherein are united gre it piety, talents, and erudition. The divines, from whose works this compilation is made, are, Abernethy, Amory, Barker, Benson, Bulkeley, Chan- dler, Doddridge, Duchal, Emlyn, Fordyce, Foster, Grove, Holland, Leechman, Mason, Morris, Newman, &c. &;c- IN ENGLAND. 47 is limited to parish churches and the established clergy only. Their baptisms are registered in a book in the public library of the Dissenters in Red Cross street, London ; and, by act of parliament, these registers are held v^lid in law. They are not entitled to a steeple and bells for their places of worship; and not only the members of the establish- ed church, but Jews, Quakers, and all denomina- tions of dissenters, must pay their church rates and tithes, and serve parish offices, or forfeit the penalty. To the books already referred to, on the subject of the rise, progress, &c. of Dissenters, may be added, Mr. Jones's Essay on the Church, ch. 5. together with the Postscript, and Dr. Eveleigh's Sermons at the Bampton Lecture, Oxford. Having premised so much respecting the P)'0- testant Dissenters, and Non-confonnists in general, I now proceed to gi\'e some account of the Presby- terians, Independents, and Baptists; under which three denominations, as already obsei^ved, the Pro- testant Dissenters in England have been ranked. THE PRESBYTERIANS IN ENGLAND. Name. — " Those," says Dr. Doddridge, " who hold every pastor to be so a bishop or overseer of his own congregation, as that no other person or body of men have, by divine institution, a power to exercise any superior or pastoral office in it, may, ' properly speaking, be called (so far at least,) Con- gregational; and it is by a vulgar mistake that any such are called Presbyterians ; for ih^^reshyterian discipline is exercised by sytrnds and^ assemh/ieSj subordinate to each other, and all of them subject to the authority of what is commonly called a General Assembly. ^^^ This last mode of church government is to be found in Scotland, and has already been detailed. " But the appellation Presbyte?'ian, is, in- Eng- land, appropriated to a large denomination of Dis- senters, who have no attachment to the Scotch * Lectures^ vol. ii. p. 342, 4th edit. PRESBYTERIANS IN ENGLAND. 49 mode of church government any more than to Episcopacy ; and therefore to this body of Chris- tians, the term Presbijterian, in its original sense, is improperly applied. How this misapplication came to pass, cannot be easily determined, but it has occasioned many wrong notions, and should therefore be rectified. English Presbyterians, as they are called, adopt the same mode of church government with the Independents, which is the next sect to be mentioned. Their chief difference from the Independents, is, that they are less at- tached to Calvinism, and consequently admit a greater latitude of religious sentiment."* The Presbyterians in Ireland have not departed so widely from the original constitution of their de- nomination, and are still governed by presbyteries. Rise, Progress, &c. — The first presbytery in England was erected at Wandsworth, in Surry, 20th November 1572; which first establishment, as already observed, was called the " Order of Wand^worth^^ by Field, their minister. t Many of the English who had fled to Geneva, Frankfort, * Mr. Evans's Sketch, p. 138. — See above, vol. ii. p. 190, Note. t See above, Vol. II. p. 296. Eleven elders were cho- sen, and their offices inscribed in a register, entitled, T/ie , Orders of Wandsworth ; and Fuller says, that " Secundum nsum Wandsworth" was as much honoured by the Pres- byterians, as " Secundian ustim Sarum'' had been by the Romanists. 50 PRESBYTERIANS IN ENGLAND. » &c. during the persecution under Queen Marj^, re- turned to England, in the reign of EHzabeth, with strong prepossessions in favour of Cah inistic doc- trines and forms; and being dissatisfied with the EstabHshed Church, because, in their opinion, it was not formed after ^ pure model, produced a sect of non-conformists, then denominated Puritans. They were restless ; the age was intolerant ; the queen hostile, and despotic in the use of preroga- tive : hence they were treated, perhaps, with harsh- ness and injustice. From James, though a warm friend to Episcopacy, they experienced greater humanity and mildness. In the reign of Charles I., they met with opposition and vexation from Archbishop Laud, who regarded them with no fa- vourable eye. — Their party, notwithstanding, gra- dually derived strength from the public measures of the day, and other concurring circumstances, and had a leading share in precipitating the king- dom into civil war. In the course o^the conflict, they were depressed and supplanted by the more recent sect of Independents ; and both Puritans^ or Presbyterians^ and Independents, harassed, in every possible way, the national Church ; and ulti- mately succeeded in abolishing Episcopacy, and ejecting the Episcopal clergy. Under Cromwell, who was alike averse to Episcopacy and Presby- terianism, though he found it expedient to, show- favour to the latter, the Church was delivered to the management of a set of commissioners, con^ sisting partly of Presbyterians and partly of Inde- pendents. They were to examine and approve all PRESBYTERIANS IN ENGLAND. 51 those who were to be admitted to benefices ; and they disposed of all the livings which had been in the gift of the Crown, of the Bishops, and of Ca- thedral Churches. For a time the profession of Episcopacy was not even tolerated by the Presby- terians; but upon the restoration of Charles II., an event which they profess to have themselves chiefly brought about, the Church of En,crland resumed its ancient form and government; and by the Act of Uniformitij, upwards of two thousand of the cler- gy, attached to Presbyterian discipline, relinquish- ed their cures in one day.— In the reign of Charles I., and during the usurpation of Cromwell, the Dissenters acted cruelly; and, under Charles II., the members of the establishment are accused of having, in some measure, retaliated. A very hu- morous and satirical character of the Presbyterians of those times is given by Butler, in his description of Hudibras's religion, Canto I. But men's opinion and conduct change with the times, as in different stages of life we change our thoughts and pursuits, and settle at the age. of forty the roving imagination of sixteen. The Modern Presbyterians, so called in England, different from their forefathers, whose turbulence and intolerance they profess to condemn, are perhaps as loyal sub- jects, and every way as upright and inoffensive in their conduct as any of their neighbours. We are told, that they, and even the Protestant Dissenters in general, " are now friends to universal liberty in religion;" and that " no denomination among tliem 52 PRESBYTERIANS IN ENGLAND. • wishes to have its own way of worship established as the national religion.''* Because they disclaim all human authority in matters of religion, some have inferred, that they also disclaim all human authority in civil matters, and have contracted a fondness for equality and re- publican maxims in the state. But this inference bespeaks neither sound logic nor Christian charity; nor is it well grounded on fact and experience. On the contrary, the present race of Dissenters, I be- lieve, are by no means enemies to civil govern- ment, or to the constitution of this country in par- ticular. They have, indeed, at all times been de- termined enemies to arbitiary power; but happily, this has long ceased to be a distinction between British subjects ; and since a well defined freedom has limited the prerogative of the crown, the throne has not perhaps had more faithful supporters, than have been found among dissenters frcmn the Church of England. A Dialogue, published in Elizabeth's reign, re- presents the number of Presbyterians then in Eng- land as amounting to 100,000 ;t but what their probable number may be at the present day, I have not yet been able to leani. * Protestant Dissentem* Catechism, p. 11,- edit. 1806. t Heylin' s Histortf of the Presbyterians^ ENGLISH INDEPENDENTS. For the meaning of the term Independent, to- gether with some account of this class of Protes- tant dissenters clown to the year 1691, when they entered into an association with the Presbyterians, see the Article Independency and Independents, above, Vol. II. p. 310, &c. In regard to the term, or name itself, I would further observe here, that the distinguishing names Tof the various communions into which the Chris- tian world is unhappily divided, fail to convey just views of the differences which subsist among them; and that this appears from this consideration, among many others, that the other two classes of Protestant dissenters, particularly the Baptists, may as properly be denominated Independents, as those to whom that name has been appropriated ; each of these last two bodies having, £'om their origin, agreed in their views of the nature, constitution, «hd government of the Christian church. At the above eera, the Independents and Presby- terians, called, from that association, tlie United VOJL. III. H 54 ENGLISH INDEPENDENTS. Brethren * were agreed with regard to doctrines, being generally Calvinists, and differed only with respect to ecclesiastical discipline ; but at present, though the English Independents and Presbyte- rians form two distinct parties of Protestant dissen- ters, they are distinguished by very tiifling differ- ences with regard to church government, and the denominations are more arbitrarily used to com- prehend those who differ in theological opinions; tlie former being more attached to Calvinism than the latter, f Although this denomination disclaim, with the other classes of Independents, every form of union between churches, imd do not legislate for each other, in the strict sense of the term ; yet they have regulations for the admission of each other's members to occasional communion ; — they dis- tinctly recognise each other ; — they unite in se- * This name, however, is no longer in u^ as applied to ihem, but has lonii; become in a manner the distinctive ap- pellation of the Moravians. t Independents, in general, agree with the Presbyterians, " in maintaining the identity of presbyters and bishops, and believe, that a plurality of presbyters, pastors, or biihops, in one churcli, is taught in Scripture, rather than the com- mon usage of one bishop over many congregations " but they conceive their own mode of discipline to be "as much beyond the Presbyterian, as Presbytery is preferable to Prelacy." — One distinguishing feature of their discipline, is, that they maintain " the right of the church, or body of Christians, to determine who shall be admitted into their coTiniunionjand also to exclude from their fellowship those who may prove themselves unworthy membersj'— 5r. Malth. xviii. v. 15 — 17. ENGLISH INDEPENDENTS, 55 veral county associations; and certain ministers and lay gentlemen in London manage, in common, a fund which is distributed among poor churches in the country. A more general association has also been lately formed, called, The Independent Union^ which the ministers and churches tliroughout England have been encouraged to join ; but this plan, we are told, may admit of further modilications, tuid should perhaps, for the present, be viewed merely as an experiment. From 1642, when they had begun to make a figure, the Independents are very frequently men- tioned in the English annals of the 17th century; and they complain, that various charges have been unfairly alleged against them by several historians, as Clarendon^ Echard^ Parker^ and particularly by Rapin; and, among others, that they were disaf- fected to kingly government. They have, indeed, been very^ generally ranked among the regicides, and charged w ith. tlie death of Charles I. ;* but * This treasonable deed is a transaction of such a fi j^ure in history, that it must ever remain a stain upon all those, whoever they were, who were concerned in it. Happy would it be for the English nation, could the shame that attends it be accepted by heaven as an atonement ! After considering the subject with some attention, I am ' led to conclude, with L'Estrange, that the Independents cut off the head of Charles Stuari, after the Presbyterians had murdered the king. *' Regem prime a Presbyterianis interemptum, Caro- lum deinde ab Independeniilius interfectum."; — Or, as Sal- 56 ENGLISH INDEPENDENTS. 9 whether this charge be admitted in the whole, or only in part, it does not appear from any of their public and acknowledged writings, that republican principles formed, at any time, any of their distin- guishing characteristics ; and there is no room to doubt, that the present Independents are steady friends to a limited monarchy. — And though the In- dependents have thus met with no favour at home, they have found two zealous defenders abroad, in JLezvis de 3/ouii/timd Dr. Moshei?n; and there may no doubt "be much truth in what the latter remarks ; — that the denomination oi Independents is ambigu- ous, and was sometimes used to denote those who preferred a democratical or popular government, of whom there were many in the reign of Charles I. tnasius expresses it, in his Defensio Regia, " Presbyteriani ligarunt, Independentes vero immolarunt sacrificium." — Nor was the horrid deed merely perpetrated, but also vin- dicated, by the latter, in a sermon, preached by the other- wise respectable Dr. Owen, their principaAJeader, before the (shall I say honourable?^ House of Comnvons, the very day after they had embrued their hands in this innocent and royal blood. The Presbyterians would gladly throw the whole blame of this dreadful crime on the Indepen- dents; but that they themselves were equally zealous in promoting the rebellion and all its consequences, wc have the evidence of one, whose veracity few will doubt, and whose knowledge no one can question ; — I mean, of the celebrated Milton^ who moved with no common activity in all those turbulent scenes. — See his Life^ prefixed to his prose works, p. 24* Since then, in all cases of murder, the accessory be- comes a principal, both parties (or the two factions bear- ing their names) may fairly be pronounced as equally guil- ty.— " My soul, come not thou into their secrfets,"&c. BNGLISH INDEPENDENTS. 57 and under the administration of Cromwell ; — and also, that most of the religious sects, which then divided the English nation, assumed the name of Independents, to screen themselves from the re- proaches of the public, under a name at that time highly respectable : — so that to these factions, ra- ther than to the true and real Independents, may be ascribed those scenes of sedition and misery, whose unhappy effects are still justly lamented.* This denomination, considered as a distinct class of the Protestant Dissenters, and without includ- ing the other two, is highly respectable in point of numbers, being supposed to be more numerous in England and Wales, than both the parties of Bap- tists together. But, as the Independents generally admit Baptists to dieir communion, there has been such an intermixture, both of pastors and of mem- bers, in some congregations, that it would be dif^ ficult to know under what denomination they should be classed.f Miscellaneous Re m arks . Independency being the prevailing constitution of the Protestant Dissenters in general, and as an affection to it in preference to every other mode of church govern- ment has, of late years, been growing upon man\^ * Major-General Harrison, who suffered at the Restora- tion as one of the regicides, was a Bafitist. t Bogue and Bennet's History, vol. i. p. 143, where they refer on this subject to J. Ryland's Funeral Sermon for Joshua Symmonds; and J. Suicliff's Account of the Bedford Church, subjoined to it. 58 ENGLISH INDEPENDENTS. 9 in Scotland, as well as in England, I close this ar- ticle in the language of a clergyman of the church of England to an Independent minister : — " The constitution of your Churches," says the former, " which you suppose the only one agree- able to scripture, appears to me faulty, in giving a gi-eater power to the people than the scripture authorises. There is doubtless a sense in which ministers are not only the servants of the Lord, but, for his sake, the servants of the churches ; but it is a service which impHes rule, and is entitled to re- spect. Thus the Apostle says, ' Obey them that have the rule over you.' Their office is that of a steAvard, who is neither to lord it over the house- hold, nor to be entirely under subjection to it, but to superintend and provide for the family. Scrip- . tural regulations are wisely and graciously adapted to our state of infirmity, but I think the power which the people with you claim ^d attempt to exercise, is not so. Many of them, tljough truly gracious persons, may, notwithstanding, from their situation in life, their want of education, and the naiTowness of their views, be very incapable of go- vernment ; yet when a number of such are asso- ciated according to your plan, under the honour- able title of a Church of Christ, they acquire a gi"eat importance. Almost every individual con- ceives himself qualified to judge and to guide the minister; to sift and scrutinise his expressions, and to tell him what and how he ought to preach. But the poorer part of your flocks are not al^-ays the most troublesome. The rich can contribute most ENGLISH INDEPENDENTS. 59 to the minister's support, who is often entirely de- pendent upon his people for a maintenance ; their riches, likewise, give them some additional weight and influence in the church ; and the ofticers, whom you call the Deacons, are usually chosen from among the more wealthy. But it is not always found, that the most wealthy church-members are the most eminent either for grace or wisdom. We may be rather sure, that riches, if tlie possessors are not proportionably humble and spiritual, have a direct tendency to nourish the worms of self-con- ceit and self-will. Such persons expect to be con- sulted, and that their judgment shall be followed. The preaching must be suited to their taste and sentiment ; and if any thing is either enforced or censured, which bears hard upon their conduct, they think themselves ill-treated. Although a faithful minister, in his better hours, disdains the thought of complying with the caprice of his hear- ers, or conni\ing at their faults ; yet human nature is weak, and, it must be allowed, that in such cir- cumstances he stands in a state of temptation. And if he has grace to maintain his integt-it}% vtt it is painful and difficult to be obliged frequently to dis- please those on whom v/e depend, and uho, in some other respects, may be our best friends and benefactors. I can truly say, that my heart has been grieved for the opposition, neglect, and un- kindness, which some valuable men among you have, to my knowledge, met with from those, who ought to ha\e esteemed them verv hijjhlv for their work's sake. 60 ENGLISH INDEPENDENTS. " The effects of this supreme power, lodged in the people, and of the unsanctified spirit in which it has been exercised, have been often visible in the divisions and subdivisions, which have crum- bled large societies into separate handfuls, if I may so speak. And to this, I am afraid, rather than to the spread of a work of grace, may be ascribed, in many instances, the great increase of the number of your churches of late years."* * jifiologia, 8cc. (as above, vol. ii. p. 522, note,) p. 151 — €u BAPTISTS. Names. — The members of this denomination, are so called, on account of their views of the ordi- nance of Baptism differing from those of the gene- rality of other Christians. As tliey hold that bap- tism is to be administered to those only who can and do give evidence of repentance towards God, and faitli in Jesus Christ, they are constrained, by natural consequence, to disapprove of the admis- sion of Infants to tliat ordinance. Hence they have been styled Anti pcedo-baptlsts ; a tenn, perhaps, more appropriate than the other, as their opponents do by no means admit the propriety of the exclu- sive application to them of the name of Baptists^ since is seems to imply that they alone practise true scriptural baptism. They also consider im- jnersion in water as essential to Christian baptism. And as it happens that many of those whom they baptise have undergone, what they term the cere- mony of sprinkling in their infancy — they have VOL. III. I 62 BAPTISTS. been called Anabaptists ; ife though they baptised " av*'' over again, which they themselves of course do not admit, conceiving, that those who have un- dergone that ceremony in their infancy, did not thereby receive Christian baptism. These appellations ha-\^e been applied to theni almost solely in Britain and America. On the con- tinent, they ai'e known by different names, as Me- nonites, &.C. ; and indeed, it may be observed, that the name of Baptist being only of modern date, and local application, cannot serve as an index throughout ecclesiastical history, to the existence of the sentiment. This appears evident from theu" rise and progress, recorded below. Rise, PROf;REss, fs:c. — The true origin of this sect, Mosheim says, is hid in the remote depths of antiquity,and is, of consequence, extremely difficult to be ascertained. It seems, however, not only from this writer, but also from othei^historians, that many of the Hussites, in the 15th dentury — of the Wickliffites, or Lollards, in the 14th — of the PetrobriissianSy in the 12th — and also of the Wal- denses, were Baptists in sentiment. Much of the present felicity of this denomination oii the conti- nent may, however, without ambiguity, be traced up to the laborious efforts of Menno Simon, a native of Friesland, from whom they have been knowfi by the name of AIe?iomtes. Having been a Romish priest, and as he himself confesses, a notorious BAPTISTS. 63 profligate, he resigned his office and rank in the church of Rome, and publicly embraced the com- munion of the Anabaptists in 1536. From that time, his conduct seems to have been correct and exemplary, and soon after being solicited by many of his brethren, to assume the rank and functions of a public teacher, he laboured among them, both in Holland and Germany, with such zeal and suc- cess, till the period of his death, in 1561, that he has been styled, on the continent, the parent and aposde of the Baptists. — Of the Menonites, Dr. Mosheim says, they are not entirely mistaken, when they boast their descent from the Waldenses^ Petrohnissians^ and other ancient sects. On the contrary, these are described as having maintained, in common with the Menonites, a doctrine which he considers as the true source of all the peculiarities of their descendants. And it is most certain^ he adds, that the greatest part of these peculiarities were approved of by many of those who, before the dawn of the Reformation, entertained the doctrine already referred to.* Hence, while the Baptists are spoken of in history as rising from their " hid- ing places" in Luther's day, their sentiments are considered as having been concealed in almost all Europe, until the noble intrepidity of this man * The doctrine here alluded to, was, " That the king- dom of Christ, or the visible church he had established upon earth, was an assemhly of true and real saints, and ought therefore to he in;»ccessil>le to the wicked and unrighteous, and also to be exempt from all those insiiiutions which hu- man prudence suggests to oppose the pf-ogress of iniquity, or to correct and reform transgressors." 64 BAPTISTS. 9 fixed the public attention upon them, as upon otlier reformed sects. The Anabaptists of Germany, who were nursed by tlieir leaders, Storck, Stiibne?-, and Munzer, about the year 1525, are considered by the Bap- tists of the present day, and their genuine ances- tors, as wearing manifestly the appearance of a political cabal, and not the fervent exertions of a Chiistian sect. For, besides their views of bap- tism, they maintained, that, among Christians, who had the precepts of the gospel to direct, and the spirit of God to guide them, the office of magistracy was not only unnecessary, but an unlawful en- croachment on their spiritual liberty ; — that the dis- tinctions occasioned by birth, or rank, or wealth, being contrary to the spirit of the gospel, which considers all men as equal, should be entirely abo- lished;— that all Christians, throwing their posses- sions into one common stock, should lire together in that state of equality which becomes jnembers of the same family ; — and that, as neither the laws of nature, nor the precepts of the New Testament, had imposed any restraint upon men, with regard to the number of wives which they might mairy, they should use that liberty which God himself had granted to the patriarchs. Such opinions, propagated and maintained with enthusiastic zeal and boldness, aivi at length even by force of arms, soon produced the violent ef- fects natural to them ; and many places suffered severely from them, particularly the imperial city BAPTISTS. 65 of Mimster^ in Westphalia, which they seized, and one John Bockhold^ or Beukels, a journeyman tailor of Leyden, and the king of this new Jerusa- lem, defended himself in it as long as possible; but the place was at length taken, and this their ringleader put to a most painful and ignominious death, in 1536. Many of these people might oppose infant bap- tism ; but they are understood to have used sprink- ling with water. Many of them also were of no principle, and many were professed Roman Catho- lics. The reason, however, why the Menonites and others have been confounded with these delu- ded wicked people is, that, owing simply to their views of baptism^ they were at that period involved in one common whirlpool of vengeance. " Why were the innocent and the guilty involved in the same fate?'' asks Dr. Mosheim. — "Those who had no other marks of peculiarity, than their admi- nistering baptism to adult persons only, and their excluding the unrighteous from the external com- munion of the church, ought undoubtedly to have met with milder treatment than what vvas given to those seditious incendiaries, who were for unhing- ing all government, and destroying all civil autho- rjt)\'' Fourteen Anabaptists, we are told, A\ere put to death in England in 1535, and thirty others were banished, in 1539, for their opinions, in the reign of Henry die Eighth. Yet Bishop Burnet remarks, that, in 1547, there ^\ere many Anabaptists in se- several- parts of England, and that they were gene- 66 BAPTISTS. » rally Germans, whom the revolutions in their o\\'n country had banished from home.* The Bishop further adds, that in Queen Elizabeth's reign they gieatly increased, and were subjected to imprison- ment. Some few, indeed, recanted their errors, as Fuller observes, but two were burnt in Smith- field, A. D. 1575. In the reign of James I. among the persecuted exiles that fled to Holland, were several Anabap- tists; and in the same reign, Edward Wightman, a Baptist, of Burton-upon-Trent, was burnt at Litchfield. He was the last person " that suifered this cruel kind of death in England ; and it may be remarked, that William Sawtre, the first that suf- fered in that manner, for his religious opinions, was supposed to have denied infant baptism : so that this sect had the honour both of leading the way, and bringing up the rear of all the mart}Ts who were burnt alive in England, as ^'■ell as that a ffreat mimber of those who suffered Jthis death for their religion, in the 200 years between, were of this denomination.''! Having thus been exposed to many severities, the Baptists were slow in getting a sure footing * Many of them were Hollanders, and, notwithstanrling; Fuller's exultation, " tliat our countrymen were free from the infection, " it is hij^hly probable, ihat Englishmen, as well as foreigners, were found in their societies. t Bishop Burnei's Hixtory of the Reformation^ Part IL p. 100, See. and The History of Feligion, particularly of the firin'cifial Denominations of Christians^ Vol. IV. p. 195-7. Ed. 1764, 8vo. BAPTISTS. G7 in England; for Neale places their first congrega- tion there so late as in 1640,* when they separated from the Independents, under a Mr. Jesse. And from that time they have ever prevailed there more or less, and now subsist under two separate and distinct societies, distinguished by different names; those who have followed the doctrines of Calvin, being called Particidar Baptists, from particular election, the principal point of that system ;— and those who profess the Arminian or Remonstrant tenets, being denominated General Baptists, from the chief of those tenets, general, or universal re- demption. Several Anabaptists em^rated to New England about the same time that the Independents settled in that country; i. e. about 1620, or soon after; when their congregational brethren, though they had themselves fled from persecution, gave no great latitude to their tender consciences.! They have, * The anonymous author of the work last cited remarks, that they " began to separate themselves from the Puritans, and to form societies distinct and apart of those of their own persuasion, in the year 1633." — lb. p. 200. Mess. Bogue and Bennett place their separation still higher, and remark, that they "are mentioned as a distinct sect in this country, as early as the year Xm^"— History of Dissenters, Vol. I. p. 150. t It is obvious to rema-k here, that (he conduct of the American Independents, for some time, towards l)olh the Baptists and .Qu kers, was but little consistent with that of their bre hen, whom they left oehind them in England; for Mr. Hume (<;h. 57.) states the Independents to have been the first sect which, during its prosperiiy and adver- &S BATTISTS. notwithstanding, maintained their ground in Ame- rica ever since, and have been gradually increasing their numbers ; so that the communicants, and. other members of the Baptist congregations in the United States alone, are now computed to be 255,670.* Mention is made of Baptists at Leith, during the Inten^egnum ; but it does not appear that any regu- lar society of this denomination can be traced in Scotland farther back tlian about the year 1767. — See the article Scottish Baptists, below. See Sleidan's History of the German Anabap- tists, translated by Bohun; — Crosby's History of the Baptists, 4 vols. 8vo. ; — Edward's History of the American Baptists; — and Dr. Wall's Infant Baptism, Part II. chap. viii. sect. 4.f sity, always adepted the principle of toleration, unless to- wards Popery and Prelacy, which he allows were treated by them with rigour. " The Presbyterians," says Mr. Gray, " called toleration an hideous monster; the great Z)zana of the Independents.'* — Bamfi. J.ect. p. 284, note. * Hannah Adams's Vieiv of Religions, p. 459, 12mo. Edit. 1805; where it is remarked, that "this account was taken by Mr. John Asplund, who visited the several associations of Baptist Churches for that purpose." t The late Mr. Robinson of Cambridge also wrote a His- tory o/ Bafiiism, hut many of the Baptists themselves have no hit;h opinion of this performance ; and it has been re- marked, that in the whole course of his quarto volume, Mr. Robinson very seldom mentions Mr. Wall's writings on In- fant Baptism, though viewed, by Paedo-Byptists, as standard works on the subject. BAPTISTS. 69 Distinguishing Tenets. — The members of this denomination, as already remarked, are distin- guished from all other professing Christians, by Uieir opinions respecting the ordinance of Christian Baptism. Conceiving that positive institutions cannot be established by analogical reasoning, but are depen- dent on the will of the Saviour, revealed in express precept, and that apostolical example illustrative of this, is the rule of duty— -they differ from theii' Christian brethren both with regard to the subjects and the tnode of baptism. As to the subjects ; — from the command which Christ gave after his resurrection, they conceive them to be those who believe what the Apostles were then enjoined to preach, and those only i bap- tism being there mentioned as consequent to faith in the gospel. So, Mhen the Ethiopian eunuch asked the evangelist Philip, " What doth hinder me to be baptised ?" he answered, " If thou be- lievest with all thine heart, thou maijestP—'-' They that gladly received the word were baptised;** and, it is said, " Many of the Corinthians hearing, be- lieved, and luere baptised^ With respect to the mode; — they say, that in- stead of sprmkling or pouring, the person is to be 'immersed in the water. Immersion or plunging being, they maintain, the primary and common signification, both in sacred and profane authors, of the Greek term ^xTrrt^f^x ; one of the- words VOL. III. K 70 BAPTISTS. 9 \vhich \vas adopted^ (by royal authority),* without translation, into the English Version of the Sacred Scriptures. They again refer to primitive prac- tice, and obser\'e, that both the baptiser and the baptised having go?w down into the water, the lat- ter is baptised in it^ ^vhen they both come up out of it. John, they say, baptised in the Jordan; and Jesus is said, when thus baptised, to come up out of it. Believers are said also to be " buried with Christ by Baptism into deaths wherein also they are risen with him:^^ — a doctrijial dWusiow incompatible, they insist, with any other mode. But their views of this institution, they say, are much more confirmed, and may be better un- derstood, by studying its nature and import. It is, in their estimation, an impressive emblem of that^ through which their sins are remitted or washed away — and of that on account of which tlie Holy Spirit is gi\ en to them vv^o obey the Messiah. In other words, they consider Chris- tian baptism to be a figurative representation of that which the gospel of Jesus is in a testimoriy ;\ to which the mind of the baptised is therefore na- turally led, while spectators are to qonsider him as professing his faith in the gospel, and his sub- jection to the Redeemer. They \\ ould say, there- fore, that none except those who appear to believe this gospel ought to be baptised, — and that immer- * King James VI. prescribed 14 rules to be very care- fully observed by the translators. It is the third which is here referred to. — See Lewis, or J^eivcome's Bib. Trans. t Comp.l Cor. xv. 3, 4. with Rom< vi. 3, 4. and Coloss. ii. 14. BAPTISTS. 71 sion is not, to speak with propriety, a mode of bap- tism— but baptism itself. With regard to Infants — Jesus said, " Suffer little children to cojne unto me^ and forbid them not, for of such is the kingdom of heaven.^^ Although they see no warrant for baptising them here (or any where else) this express assurance of the di- vine fa\ our, to\^ards their children, is one in which they have strong faith, and from which they pro- fess to have often derived much consolation. Thus the English and most foreign Baptists consider a personal profession of faith ^ and an im- mersion* in water, as essential to baptism. The profession of faith is generally made before the congregation, at a Church meeting; when some have a creed, and expect the candidate to assent to it, and to give a circumstantial account of his con- version ; while others only requre him to profess his faith as a Christian. The former generally consider baptism as an ordinance, which initiates persons into a particu- * The Menonites in Pennsylvania administer baptism to none but adults, but they do not baptise by immersion. Their common method is this ; — " the person to be baptised kneels — the minister holds his hands over him, into which ,the deacon pours water, and through which it runs on the crown of the kneeling person's head — after which follow imposition of hands and prayer." — Edwards's History of the American BafitistSy Vol. I. p. 90. 72 BAPTISTS. » lar church ; and they say that, without breacli of Christian Uberty, they have a right to expect an agreement in articles of faith in their own societies. The latter think that baptism initiates merely into a profession of the Christian religion in gene- ral, and therefore say that they have no right to re- quire an assent to their creed from such as do not purpose to join their communion ; and they quote the baptism of the eunuch in proof, as related in the 8th chapter of the Acts of the Apostles. The Baptists used to administer baptism in pub- lic waters ; and a circumstantial account of a public baptism which took place, not many years ago, in the river at Whittlesford, a village about seven miles from Cambridge, may be seen in Mr. Ro- binson's Histortj of the Baptists., or in Mr. Evans's Sketch of the Denominations of the Christian world. But they now more frequently administer bap- tism in their baptistries^ (as being more conve- nient,) which are in, or near, their places of wor- ship, either with the attendance of the candidate's friends only, or in the presence of the congrega- tion.— Unordained ministers frequently baptise; and many among them allege, that a deacon may with propriety baptise. But I am not aware that this prevails among the Independents, though they also occasionally admit of lay preachers. Some, both of the General and the Particular BAPTISTS. 73 Baptists^ object to free or mixed coinmunion.* and do not allow of persons who have been baptised in their infancy, to join in the celebration of the Lord's Supper with them ; because they look upon such as not having been baptised at all, and con- sequently inadmissible to the other ordinance. f Others, however, of both classes of Baptists, suppose that this ought to be no objection ; and that such as believe themselves to be really baptis- ed, though in infancy — such as are partakers of grace, belong to the true Church of Christ, and are truly devoted to God, ought not to be rejected on account of a different opinion about this parti- cular ordinance. Some of these also, without referring to a man's persuasion that he has been baptised, are of opi- nion that he should be received to the fellowship of the Churches on the general gi'ound of Chris- tian character; so that should he, with many Uni- tarians, doubt the perpetuity of baptism, or that it is a perpetual ordinance, as it respects the descen- dents of Christians, tliough it may properly be ad- * This term is made use of by the Baptists in relation to the Lord's Supper ; and they understand by it, that all those who have been baptised, whether in their infancy or adult age, may, oti profession of thfeir faith, sit down at the Lord's Table with others of different denominations. 't I have here used the language of the Baptists them- selves, who, with the Dissenters in general, seem to pre- fer the word ordinance to sacrament; on what grounds I know not, but I trust on somewhat better than merely be- cause this latter is adopted by the Church from which they dissent. 74 BAPTISTS. ministered to proselytes from other religions, he ought still, if agreeable to his omi views, to be admitted as a communicant at the Lord's Supper. This difference of opinion between them has Jbeen thought so important, that the reasons for and against the practice on both sides, and their mutual censures of each other, have been laid before the public by warm advocates on each side of the question. — " Mr. Killmgivorth and Mr. Abraham Booth have written against free communion; but John Biinyan^ Dr. James Foster^ Mr. Charles Bulkely^ Mr. John JViche^ for many years a re- spectable general Baptist minister at Maidstone, and Mr. Robinson of Cambridge, have contended for it.''* Some of both classes of the Baptists are, at the same time, Sabbatarians^ and, with the Jews, ob: serve the seventh day of the week a|,the Sabbath, from a persuasion that all the ten commandments are in their nature strictly moral ; and that the ob- iservation of the seventh day was never abrogated or repealed by our Saviour, or his Apostles.f Of Seventh-day Baptists^ however, there are now but few ; and even they appear to be chiefly confined to America. * Mr. Evans, who very justly views it as matter of re- gret, that such disputes should e^er have arisen. t Several tracts in support of this doctrine were pub- lished hy Mr. Cornthwaite, a respectable American' Baptist, about 1740. — See the article Sabbatarians below. baptists. 75 Worship, Church Government, and Dis- cipline.— On these subjects the Baptists difl'er but httle from tlie Independents, except that the General Baptists have, in some of their churches, three distinct orders of ministers, separately ordain- ed ; to the highest of which, they give the name of Messengers^ to the second that of Elders^ and to the third that of Deacons ; much in the same sense of the word as used in the New Testament.* Regarding excommunication, they seem close- ly to follow our Saviour's directions, in the 18th chapter of St. Mathew's gospel, which they ap- ply to differences between individuals ; and if any man is guilty of scandalous immorality, or perse- veres in any line of conduct inconsistent with the Christian profession, he is excluded from the bro- therhood, or fellowship of the church, which is all the punishment that they or the Independents in general deem it lawful to inflict for offences against religion. Like the other Protestant Dissenters^ and the Presbyterians in Scotland, Stc. the Baptists " re- ceive tlie Lord's Supper, sitting at a common * See Memoirs of the Life and Writings of yir. William W/iiston, Part iii. p. 466. A deacon, omong Dissenters, unites with his brethren (each congregation usually containing more than one) in taking care of the poor, settling with the minister, and dis- tributing the sai.ramental elements. Many Baptists allege, that he may also with propriety baptise. 76 PARTICULAR BAPTISTS. 9 table, and handing the elements one to another;"* a practice unkno^vn in the primitive church, in which the sacrament was received by the commu- nicants sometimes standing and sometimes kneel- ing; but there is no trace in any ancient writer of its having ever been received sitting/'f Classes and EminentMen. — The Baptists, \\ho are to be found in Great Britain, Ireland, Holland, Germany, the United States of America^ Upper Canada, &c. are divided in England, &c. as already observed, into two distinct classes, or so- cieties, which have but little communication with one another, viz. the Parficulaf\ or Calvinistic, and the General, or Arminian Baptists. 'Tho. former of these two classes is said to be far more numerous than the latter, and to have nearly 400 meeting-houses in England; of which 15 are Avithin the bills of mortality in London. J * Dr. Hej's A^'orris. Lectures, vol. iv. p. 333. — Such, I be- lieve, is ihe general practice of the Presbyterians and Inde- pendents, both at home and abroad ; but the doctor should no doubt have rennarked, in regard to the English Baptists, that the deacons (and in some few instances the ministers,) take the elements from pew to pew. t Bishop Prctyman, on Jrt, 28. It will not be fair to conclude from these words of the learned bishop, that he meant to intimate that our Lord's apostles A-nce/t^ ov stood, when that ordinance was originally instituted. See Bishop Buckeridgc on Kneeling at the Communion, 4to. 1618, or Bennett's jibridgment of the London Cases. \ It appears from Dr. Rippon's Baptist Register, that the number of Particular Baptist congregations in England GENERAL BAPTISTS. 77 It prevails also in the East and West Indies, and in North America, particularly in Connecti- cut ; and between the Baptists there and those in England, there is said to be still some communi- cation. Ordination is performed among this class of Baptists almost in the same way as among Inde- pendents ; but with the Methodists, they, as well as the Independents, have several lay preachers. They have a small fund to assist towards the maintenance of their ministers ; and the most dis- tinguished of their society are, perhaps, Dr. Gill, the well-known author of a Commentary on the Bible, Body of Divinity, &c. ; Mr. John Bunyan, author of The Pilgrim^ s Progress, &:c. ; Dr. Samuel Stennett, and his father and grandfather. The father of the Getieral Baptists is said to have been a Mr. Smith, who was at first a clergy- man of the church of England ; but resigning his living in the church, he went over to Holland, where his baptist principles were warmly opposed by Messrs. Ainsworth and Robinson; the former in December 1798, amounted to three hundred and sixty- one, being thirty-five more than in May 1794; that the numbers of most congregations were greatly increasing ; and that their Itinerant Society in London were making great exertions in Cornwall, Salop, Devon, and the north part of Somersetshire, &c. The Baptist congreji;ations in Wales amounted to eighty- four.— Total of England and Wales, at that period, four hundred and forty-five. VOL. III. L 78 GENERAL BAPTISTS. • then pastor of the Brownists, or Independents, at Amsterdam, and the latter of those at Leyden. As Mr. Smith thought there was no one at the time duly qualified to administer the ordinance of baptism, he baptised himself, for which he was •called a Se- bap fist. He afterwards adopted the Arminian doctrines; and this subdivision of Bap- tists published, about the year 1611, a Confession of Faith, " M^hich diverges much farther from Cal- vinism, than those who are now called Arminians would approve."* They are, however, said to be declining at pre- sent, and " a considerable number" of them, it would appear, " have gone into Socinianism or Arianism ; on account of which, several of their , ministers and churches, who disapprove of these principles, have, within the last forty years, .formed themselves into a distinct connexi(^, called The Neiv Association. The churches iii. this union, keep up a friendly acquaintance, in some out- * Messrs. Bogue and Bennett's History of the Dissent^ ers, vol. i. p. 150. Yet it is remarkable, that in a small treatise, which " appears to be written, or approved of by the whole body of Baptists then in England," and was published in 1616, wherein they endeavoured to justify their separation from the Church of England and to prove the right of private judgment in matters of religion, &c. ; this Confession of Faith, published in 1611, is referred to for their loyalty and orthodoxy. See The History of Religion^ 8vo. vol. iv. p. 19S, 199. Are we hence to conclude, that all the English Baptists were then Arminians ? GENERAL BAPTISTS. 79 ward thinsrs, with those from whom thev have se- parated ; but in things more essential, disclaim any connexion with them ; particularly as to changing ministers, and the admission of members."*^ The same affection, in many of this class of Bap- tists, to Arianism, and Socinianism, had before been remarked by Dr. Mosheim, in his Eccles. History^ and Mr. Wendeburn, in his History of England; but as to what the doctor further remarks, that they " are, for the most part, persons of mean condition, and almost totally destitute of learning and knowledge ;" this will not readily be granted by tliose who know that they in general, rank high- er in the scale of societ}' than their brethren of the other class ; and that among their eminent men ttiay be ranked the names of Gale, Foster, Bur- roughs, Foot, Noble, Bulkely, Wiche, Robinson, f &c. ; not to mention those of several very respecta- ble ministers, who are now labouring among them. Their general assembly, before which a sermon is preached by one of their ministers, is held annu- ally in Worship -street^ London, on the Teusday (formerly on the Wednesday) in Whitsunweek ; when the affairs of their churches are taken into consideration : and Mr. Evans remarks that they have thus met together for upwards of a century. * Mr. Fuller's edit, of Hannah Adams's View of Reli- gions, l2mo 1805, p. 86, where Mr. F. refers to Rippon's Bufi Register, \o\. i. p. 172-5. t Mr. Whiston's name might perhaps have been added to this list, for it appears that he became a member of this community. 80 BAPTISTS. * Much praise is due to the members of this de- nomination* for their zeal and exertions in convert- ing the heathen. After no small attention paid by some of them to the subject of missions, the Par-< ticular Baptists formed a missionary society in 1793, when they sent out to India, as Mission- aries, Messrs. John Thomas, and William Carey, who have been followed, from time to time, by others, by whom the knowledge of Christianity, as understood and professed by them, has been zea- lously and assiduously propagated, insomuch, that the Baptists now bid fair to rival the Moravians in their endeavours to spread the knowledge of the gospel in heatlien lands ; and should they be equal- ly gifted with patient endurance and perseverance, they may, in time, become much more successful than them, by the exertions which they are now making in translating the Scriptures into the lan- guages of the East, The chief seat of the mission has ]?een at Se- 7'a?Jipore, in Bengal, since 1800 ; and the following is the state of the translations, as given by Mr. Carey, at the end of the year 1807 : " The work oi printing the Scriptures is now going on in six languages, and tliatof translating them in six more. The Bengalee is all printed, except from Judges 7th to the end of Esther. The Snngscrit New Testament, to Acts 27 ; the Orissa, to John 21 ; the Mahratta (2d Ed.) to the end of Matthew; the Hindostanee (new version,) to Mark 5 ; and Matthew is begun printing in Gujerratee. . BAPTISTS.- 81 " The translation is carried on nearly to the end of John, in Chinese, Telinga, Kurnata, and the lan- guao;e of the Seeks. It is also carried on to a pret- ty large extent in Persian, and begun in BurmanP Brief Narrative of the Baptist Mission in India, 8vo, 1808, p. 66, to which the reader is referred. — See also another Tract, 12mo, 1808, entitled, Me- moir relative to the Translations of the Sacred Sci'iptures, to the Baptist Alissionary Society in England. See likewise below, the article Societies for propagating the Gospel. Writers for and against P^dobaptism. — The question concerning infant baptism, has long- proved a fruitful source of discussion, and the writings on both sides are numerous. Dr. Wall, a learned divine the church of England, ably de- fended the practice of baptising infants, in a con- troversy which he had on the subject witli Dr. Gale, about the beginning of the last century ; and there has been a more recent one between Dr. Ed- ward Williams and Mr. Abraham Booth. A can- did statement of the arguments on both sides of the question, may be seen in the 2d vol. of Dr. Doddridge's Lectures. See likewise Dr. Rippon's Baptist Register, and Mr. Bulkley's Two Dis- courses on Catliolic Commu?iio7i, relating in particu- lar to the diiferent sentiments of Christians concern- ing Baptism. In defence of the practice of Anti-pasdobap- • tism, may also be mentioned Dr. Gill's ^i?jswer 82 BAPTISTS. • to Mr. TowgoocPs Baptism of infants a reasonable service; Dr. Stennett's Remarks on the Christian Mijiister^s Reasojis Jor admiiiistering Baptism by sprinkling or pouring of Water ; Mr. Jenkin's Incon- sistency of Infant sprinkling with Christian Bap- tism, with religious usefulness, and ivith salvation by Chyist alone; Mr. Richard's History of Antichrist , or Free Thoughts on the Corruptions of Chris- tianity; The Baptists Vindicated, by Isaiah Bert; and Mr. Abraham Booth's Padobaptism examined on the Principles, Concessions, and Reasonings of the most learned PtedobaptistsP On the other side, much also has been said and written. Soon after the first appearance of the Ana- baptists, many protestant divines, particularly Lu- ther himself, Melancthon, Calvin, Zuinglius, Bul- linger, Regius, &c. strenuously opposed them, and refuted their arguments, in several public con- . ferences.* 4, Among the numerous later works, recourse may be had to Dr. Wall on Infant Baptism, and to an abstract of it for the use of the poor, entitled, A Conference between two Men that had- doubts about Infant Baptism, 12mo, Rivingtons, 1795; to Dr. Fleming's Plea for Infants, and the Appendix and his Defence; Dr. Taylor's Covenant of Grace, and Baptism the token of it, explained upon Scrip- ture principles; Mr. Brekell's Padobaptism, and Piednbaptism Defended; Dr. Addington's Chris- * Spanheim, De Origine Anata/itistaruiyi. BAPTISTb. 83 tian Minister's Reasons for baptising Infants^ and for administering the Ordinance by sprinkling or pouringof Water ; Mr. Robins's edition of Mr. Mat- thew Henry's MS. Treatise on Baptism ; and Dr. Edward Williams's Anti-pcedobaptism examined. These men rest their arguments in defence of infant baptism on the following grounds, among others: — That the children of proselytes to the Jewish religion were baptised along with their parents; — that baptism has succeeded instead of the rite of circumcision; — that households, pro- bably, (say they,) including children, were bap- tised by the apostles, as we read in the Acts;* — that the words of the apostle, 1 Cor. vii. v. 14, have a direct reference to infant baptism ;— that our Lord shewed an affectionate regard for chil- dren;— that the baptism of infants was practised in the primitive church ;-|- — and that it is the means of impressing the minds of parents with a sense of the duties which they owe their offspring, upon the right discharge of which depend the welfare and happiness of the rising generation. They also ob- serve, that it is said in Scripture, that children are capable of being admitted into the kingdom of heaven, and at the same time, that " except a man be born of water, he cannot enter into the kingdom of God :" Since, therefore, say they, children are ca- pable of entering into the kingdom of God ; it must * Chap. xvi. V. 15. 33. See also 1 Cor. i. 16. t Dr. Priestley takes and maintains this ground in his Letter to an Jnti-fixdobafitist^ to which the Rev. Job David, of Taunton, has made a short reply. 84 BAPTISTS. » follo^v, that they are also quaUfied for being ad- mitted into the church by baptism. In addition to the works refeiTed to above, in fa- vour of P?edo-baptism, may be mentioned a small work, published in 1803, entitled, Infant Baptism Vindicated^ or^ an Attempt to shexv^ that Anahaptisnt is unnecessary ; and separation from the Church of England on that account unlawful. By a Clergy- man of tlie Church of England. Mr. Tombes, one of tlie best and most candid of the Baptist writers, is said to have lived in the church, to have conformed in every point, but that of baptism, to the Episcopal establishment, and to have wTitten against sepai^ation from it. He, we are told, is the only solitary instance of a Baptist, who was not a strict Independent, Miscellaneous Remarks. — It is a distin-* guishing tenet of the Baptists, as \ml as of the Independents, to admit of no opinions or rites which are not coimtenanced by apostolic pre- cept or example, and conceiving that they find neither the one nor the other for the baptism of infants, they disclaim it, notwithstanding the ar- guments from tradition, &.C. that are alleged in its defence. But though, as Dr. Hey observes, " all those, seemingly, who are against infant baptism must deny original sin;"* this does not hold good in fact, there being no sect or party of Christians * J\forrisian Lectures^ voj. iii. p. 146. BAPTISTS. 85 among whom more strenuous supporters of origi- nal sin are to be found than among the Particular Baptists. The Baptists in England separate from the Esta- blishment for the same reasons as their brethren of the other denominations of Dissenters do ; and from additional motives derived from their particular tenets respecting baptism. Before the act of To- leration, they were liable to pains and penalties as Non-conformists, and often for their peculiar sen- timents as Baptists ;* but by this act they are now protected in the exercise of their worship in com- mon ^\ ith other Dissenters. In regard to the mode of baptism, by immersion, they are by no mean singular, for thus it is still ad- ministered in the Greek and Russian Churches ; and thus it is enjoined in the case of all those who are thought capable of submitting to it in this man- ner in the Church of England, though it is never practised. But, according to some, the question with the Baptists is not so properly in regard either to the subjects or to the mode of baptism, as whe- ther it should be administered on the profession of the candidate's oxv?i faith onlv, or on that of an- other s i-^ath..-\ And if the Baptists require 2l per- * From the Martyrology of the foreign Anabaptistsf which is a large book in folio, it would appear, that the members of this denominalion have been exposed to still heavier sufferings in other countries than in England. t See Letters addressed to Bishop Hoadleyy by the late Mr. Foot, a General Baptist at Bristol. VOL.. III. M ^ 86 BAPTISTS, &C. • sonal profession of faith from all their members, so does the Church of England from all hers, yet not with them, previous to Baptism, but subsequent to it, in Confirmation, when she calls upon them, to renew, ratify, and confirm the vows of their bap- tism, after which tliey may be admitted to every Christian privilege.* The three denominations of Protestant Dissen- ters now considered, being excluded from the English Universities by the subscription to the thirty -nine articles required at matriculation, have seminaries of their own, where young men are educated for the ministry. Among the Presbyterians are to be reckoned the academies " at Manchester\^ and Caermarthen . in South Wales; besides six exhibitions granted by Dr. Daniel Williams to English Presbyterian students to be educated at Glasgow^ But though Dr. W. left these exhibitions for Presbyterians, tlie liberality of that body has invited Independent students to enjoy them, and would not, it is sup- posed, exclude Baptists. They are, however, very inadequate, being only about 2^/. each. Among the Independents, may be mentioned the academies at TFymondley -house, 4iear Hitchin, in Hertfordshire, — Rotherham, in Yorkshire, — Homer ton, and Iloxton. They have also one at * For part of the above account of the Bafithts, the au- thor is indebted to two respeciable liaptist ministers, t Mr. Evans, but others place it at, or near, York. BAPTISTS, &C. 87 JVrexham, in Denbighshire, Wales, — one, I be- lieve, on a smaller scale, at Ax}ninste?\ Devonshire, — and one at Gosport^ Hants. A part of the stu- dents at Gosport ai^e intended for foreign missions. The Baptists have an academy at Bristol, gene- rally known by the name of the Bristol Education Society, " over which the late Dr. Caleb Evans, and his venerable father, the Rev. Hugh Evans, A. M. presided many years with respectability." A similar Institution, though upon a smaller scale, has been formed among the General Bap- tists, which, Mr. Evans tells us, " has met with considerable encouragement." The Particular Baptists have also very lately formed another institution of the same kind at Bradford, Yorkshire, Avhich is called the Northern Education Society ; and they have long enjoyed two exhibitions for students, to be educated for four years at one of the Uni\'ersities in Scotland, given them by Dr. Ward, of Gresham College, the au- thor of the Lives of the Gresham Professors, the System of Oratory, S^c. In Dr. Kippis's Life of Dr. Doddridge, prefixed to the 7th edition of his Family Expositor, will be found an account of the general mode of educa- tion for ministers among the Dissenters.— Dr. Dod- dridge was himself for some time at the head of the JFymondley iVcademy, and afterwards superintend- ed an Independent seminary at Northampton. 88 BAPTISTS, &C. • Mr. Palmer, in his Aon-conjonnisfs Memorial, speaking of Dr. Daniel Williams, mentioned above, says, — " He gave the bulk of his estate to chari- table uses, as excellent in their nature as various in their kinds, and as much calculated for the glory of God, and the good of mankind, as any that have ever been kno^vii. He left his library for public use, and ordered a convenient place to be purchas- ed or erected, in which the books might be proper- ly disposed of, and left an annuity for a librarian. A commodious house was accordingly erected in Redcross-street, Cripplegate ; \^ here his collection of books is not only properly preserved, but has been gradually receiving large additions. This is also the place in which the body of dissenting mi- nisters meet to transact their business, and is a kind of repository for paintings of Non- conformist , ministers, for MSS., and other matters of curiosity and utility." The building itself belongs to the^ Presbyterians, " but it is by the tmstees handr somely de\ oted,*' says Mr. Evans, " tp the use of the Dissenters in general."* Although it is part of the religious establish- ment, confirmed by the treaty of Union in 1707, that the most important civil offices in England are open only to those who give legal eA'idence of tlieir being members of the Established Church ; yet Protestant Dissenters are exempted by the Toleration Act from ail penalties, civil or eccle- * Sketchy p. 155, (edit. 1807,) to which the reader is re- ferred. BAPTISTS, &C. 89 siastical, for their non-conformity to the Church of England : and, instead of that subscription to the (doctrinal) articles of the Church, which that act prescribed to dissenting ministers, they are now (by 19th of George III.) only required to declare, that they receive the Scriptures as the rule of their doctrine and practice. Blasphemy, an open denial of the Trinity, and reviling the Christian faith, are crimes that are still punishable by the magistrate, as hurtful to the essential interests of society ; and he is ready to chastise any such attack upon the established religion as tends to disturb the public peace. But the religious opinions of those who live inoffensively, are not enquired into; — the law, both in England and Scotland, takes under its protection all places where Dissenters of any des- cription assemble for worship ; and a penalty of 20/. is incurred by disturbing them in the exercise of public worship. Some obsolete penalties and disabilities still re.- main, by law s which, according to some, it is bet- ter to neglect than to repeal.* A small fine, im- posing attendance on some kind or mode of pub- lic worship, might probably be justified, with re- serve of freedom of conscience, and without en- joining absolute conformity to any particular service and rites. '* See the arguments on Lord Stanhope's Bill proposed in 1789. — See also the Articles of Union, 5 Ann, c. 8. METHODISTS. Name. — The body of Christians to which this name is chiefly and properly apphed, are the fol- lowers of the late Rev. John Wesley, who was the founder of this numerous and daily increasing so- ciet)^ The name was first given to Messrs John and Charles Wesley, and suiue serious young stu- dents, who associated with them, by a student of Merton College, Oxford, on account of the regula- rity which they maintained in their lives, and pur^ sued in their studies ; in allusion to a certain col- lege of physicians, who flourished at Rome about the time of Nero; and were remarkable for putting their patients under regimen, and practising medi- cine by method ; for which reasons they were term- ed Methodists. But there are other religious bodies to which the term is applied. It is given to the followers of Mr. Whitfield, — to the English Independents, patronised by the late 92 METHODISTS. • pious Countess of Huntingdon, — also to many of the clergy and lay members of the Church of Eng- land; and, in short, to every person of any deno- mination, who manifests a more than ordinary de- gree of personal religion, and of concern for the salvation of mankind. There is, however, only one body to w hich the name properly belongs ; for only one denomination take it to themselves : and thus convert what was originally given to them, as a term of reproach, into a distinguishing appel- lation. These are the followers of the late John Wesley, who hold the opinions which he taught, and maintain the discipline which he left at his death ; and accordingly the term is affixed by them to a periodical work, which they publish monthly, called the Methodist Magazine. Rise and Founders. — The Methodist Soci- ety was first founded at Oxford in 1729. Mr. John .Wesley, then a fellow of Lincoln College, Mr. Charles Wesley, student of Christ's Church, Mr^ Richard Morgan, commoner of Christ's Church, and Mr. Kirkman, of Merton College, set apart some evenings in the week for reading the Greek Testament, conversation, and prayer. The next year, two or three of Mr. John Wesley's pupils, and one of Mr. Charles Wesley's, desired the li- berty of meeting with them. In 1732, Mr. Benja- min Ingham, of Queen's College, and Mr. Brough- ton, of Exeter, were added to the number. Soon after they were joined by Mr. Clayton, of Brazen- Nose College, and two or three of his pupils, and METHODISTS. 93 by Mr. James Hervey, pupil to Mr. John Wesley, and, in 1735, by the celebrated Mr. George Whit- field, of Pembroke College, then in his 18th year. This society of Collearians is considered as the first Methodists. They formed rules for the regulation of their time and studies^ for reading the scriptures, and self-examinatio^i. They also received the Lord's Supper every week ; they visited the pri- soners in the Castle, and the sick poor in the town; also instituted a fund for the relief of the poor : and, in order to accomplish this benevolent design, Mr. Wesley abridged himself not only of all su- perfluities, but of many of the necessaries of life. About this time infidelity was rapidly gaining ground, and threatened to overwhelm the whole countiy;* and there is every reason 1p believe, that the Methodists were highty instrumental in stem- ming this mighty torrent; but instead of being ap- plauded, they were censured. What rather enti- tled them to encouragement, soon exposed them to a species of persecution. But, notwithstandino- all the reproaches with which they were loaded, they continued indefatigable, " abouliding in the \Aork of the Lord." « In 1735, Messrs. John and Chai-les Wesley, Mr. Ingham, and Mr. Delamotte, sailed for Georgia, in order to preach the gospel to the Indians. While on their passage, Mr. John Wesley adopt- ed the plan of preaching extempore ; and from * See Advertisement to Butler's Analogy. VOL, IIF. N 94" METHODISTS. • that time made it his constant practice, while he lived. Durinsf the vovaare, thev still maintained that regularity in the distribution of their time, and that singular seriousness in conversation, which at first procured them the name of Methodists ; giving full proof that they were duly impressed witli a sense of theii' important undertaking. It appears, howe\er, that tliey failed in their design' of preaching the gospel to the Indians. While Mr. Wesley was employed at Savannah, se\ eral cu'cumstances of a disagreeable nature occun'ed,. which induced him to return to England, after an absence of nearly two years, when he was succeed- ed by Mr. Whitfield, whose unwearied exertions, and astonishing success, are without a parallel in the W^estern \Vorld. Upon Mr. AVesley's return to England, he was invited to preach in scAcral churches ; but the concourse of people, who followei]^ him, being great, and some of his tenets rather ^ti'ange, the genteel parts of tlie congregation were annoyed by the crowds, and die clergy took ofi'ence at his doctrines, so that the churches in general were soon shut against him. However, his labours were attended with considerable success, several appeared to be religiously impressed, and dispo- sed to meet together for spiritual couAcrsation and prayer. May 1st 1738, Mr. Wesley formed them into a society, in A\hich he was assisted by- Peter Bchler, a young Mora\ ian teacher. -^This was the first regular society formed by Mr. Wes- ley, though it seems he did not consider it tlie METHODISTS. 95 origin of Methodism, but referred it to an earlier period. ^' The first rise of Methodism, (so call- ed,'') sa\^ he, " was in November 1729, when four of us met together at Oxford ; the second was at Savannah, in April 1736, when twenty or thirty- persons met at my house ; the last was at London, on this day, (viz. May 1, 1738,) when forty or fif- ty of us agreed to meet together every Wednesday evening, in order to a free conversation, begun and ended with prayer."* It was still his desire and intention to preach in the established church, as he ever cherished a sin- cere regard for it ; but, for the reasons already as« signed, he was not permitted. He therefore preached in Newgate; in some dissenting chapels in London, and in different places in the country, where he could obtain admission. In consequence of lying imder this species of proscription, and multitudes crowding from all quarters to hear him, he was at length compelled to take the open air, and commence field preacher. This seeming de- parture from decorum, he justified on several grounds. — " Be pleased to observe,'' says he, " 1. That I was forbidden as by a general consent, to preach in any church, (tlioug-li not by any judicial sentence,) fior preaching such doctrine. — This was the open avowed cause, (except that tlie people crowded so.) 2. That I had no desire or design to preach in the open air, till long after this prohibi- * See Mr. Wesley's Ecclesiastical History, vol, iv. p. ■^75. 96 METHODISTS. tion. 3. That when I did, as it was no matter of choice, so neither of premeditation. There was no scheme at all previously formed, which was to be supported thereby, nor had I any other end in view than this, — to save as many souls as I could. 4. Field preaching was therefore a sudden expedi- ent; a thing submitted to, rather than chosen, and therefore submitted to ; because I thought preach- ing even thus^ better than not preaching at allP"^ This may be considered as the commencement of his itinerancy. It was at this early period of Methodism, when most of his valuable friends forsook him ; among whom was tliat justly celebrated character before mentioned, the Rev. George Whitfield, who, during this time, had been labouring chiefly in America; where he imbibed certain docti'ines, contrary to those taught by Mr. Wesley. Upon^ his return to England, in 1741, a senaration took place ; but though they diftered in sentiment, they lived and died united in heart. f PROGRESS AND PrESENT StATE OF ME- THODISM. I. In England. — Mr. Wesley, lindbig his so- cieties increasing very fast in London, Bristol , * See Mr. Wesley's Life, by Dr. Coke and Mr. Moore, p. 182. •* t See Roberts's iz/i- of Mr. Whitfield, p. 256; als.o, Ben- son's Afiologxjfor the Methodists, p. 138. METHODISTS. 97 and otlier places, and having, in vain, solicited assistance from some of the established clergy, was induced to select from his follo\vers those whom he judged the best qualified to insti'uct the rest. This was the origin of his lay preachers. It seems at first he was exceedingly averse from employing them; but being unable to gi\'e due attention to all his societies, and at the same time to extend his sphere of action, necessity compel- led him to call in their aid. It would appear, hoM'ever, that he soon became reconciled to it, on account of the success which attended their labours. Having now assistants, pious, zealous, and acti^ e, he sent them fortli in every direction ; some to watch over the societies already form- ed, and others to the highways, &c. to preach to the most dissolute and abandoned ; to insist up- on repentance towards God, and faith in Jesus Christ ; to offer a free, full, and present sahation to all, the most atrocious not excepted. Their la- bours ^^•ere eminently useful in every part of the kingdom, and numerous societies were formed. Even the colliers of Kingswood, and the miners of Cornwall, who were ignorant, ferocious, and w ick- ed, to a proverb, listened to the animated and heart-seai'ching discourses of these itinerants, by whom some thousands of them have been reclaim- ed from their vicious courses. They did not, however, labour \\ithout molestation ; for as it was in the days of the apostles, so it was no^v ; they were every where spoken against, and in many places persecuted witli unrelenting cruel- 98 METHODISTS. t ty. Frequently they were beset by mobs, and assailed by showers of stones, and sometimes in- humanly dragged through the streets, until their mangled bodies were bereft of every symptom of life. It must be confessed, however, that the im- prudence of some of the members contributed much to the reproach they met with. In London, in 1762, one George Bell, and some others, through their ignorance of the operations of the human mind, were led to conceive, that every idea which arose in the mind, was the immediate inspiration of the spirit of God. They accordingly asserted, that the world would be destroyed on the 28th of February 1762. Mr. Wesley withstood them both in public and private ; in consequence of which a separation took place. Yet these, though the wildest enthusiasts, bear the name of Metho- dists; and, by their conduct, bring a reproach on those with whom they have no connexion. Howr ever, Methodism, rising above the jjjiprudence of its friends, and the opposition of its fo^s, has over- spread the country so much, that in England alone, at this day, there are 125,133 members, and about nOO itinerant preachers. II. In Ireland. In 1747, Mr. Williams, a ])reacher in the Methodist connexion, went to Dublin, and soon formed a small society, Mr. Wesley, being apprised of his success, immediate- ly embarked for Ireland. After preaching in different parts of the kingdom, with his usual suc- cess, he returned to England, leaving a Mr. Trcm- METHODISTS. 99 bath to assist Mr. Williams. In 1748, Mr. Wes- ley again crossed the Channel for Ireland, taking along with him some zealous active itinerants, to secure and carry on the work in that part of the British empire. Several circuits were soon form- ' ed, and meeting-houses were built in every part of the country. There, also, they suffered the most violent persecution, particularly at Cork, But, surmounting the whole, they succeeded in carrying the gospel into the interior of the countr)\ They w^ere soon able to address the native in their own tongue ; by which means many hundreds of poor creatures, most deplorably ignorant, have been sav- ingly enlightened by their labours. The societies have continued to increase so much, that, at the present, there are in that kingdom about 25,000 members, and upwards of 100 itinerants. III. In Scotland. In 1751, Mr. Wesley ac- companied by Mr. Hopper, visited Scotland. At Musselbuigh, they were very kindly received by many respectable persons of that place. After preaching a few times to numerous and attentive congregations, he departed, leaving Mr. Hopper behind him. In 1753, he entered Scotland ap-ain, by the way of Dumfries; and was very respectfully treated at Glasgow, by the reverend and truly pious Dr. Gillies. After preaching in his church, he went to Edinburo:h, and from thence throutrh Dunbar to England. A few years after he visited Nortli Britain again, and preached in the open air. 100 METHODISTS. f wherever he came. At this period, he had a pro- spect of many followers ; but his hopes were blasted through the republication of one of Mr. James Her\ e} 's pamphlets, by a respectable minister of the church of Scotland, (the late Dr. Erskine,) with a preface, in which he bitterly inveighed against Mr. Wesley's Arminian, which he considered un- sound, principles. Societies, however, have been formed in Edinburgh, Glasgow, Aberdeen, Dun- dee, Inverness, Dumfries, and other places. But the doctrine and discipline of the Methodists being so contrary to the education and genius of the North Britons, their success has not been conside- rable. There are not more than 15 itinerants, and 20Q0 members and communicants, though their regular hearers are more than double that number. IV. Isle of Man. In 1775, Mr. Crook visited this island, and preached in several parts of it. He^ formed a considerable society at Ca|^letown, and the island was joined to the Whitehaven circuit. Here, also, opposition reared its malicious front to arrest their progress. The bishop prohibited all rectors, vicars, curates, &c. from administering the sacrament to the Methodist preachers, or to any of their hearers. At present, the island is divided into tvvo circuits. There are four itinerants in it, and 2450 members, about 60 of whom are local preach- ers, who preach to the countiy people in the Manx tongue. — For particulars, see L\fe of Mr. Crook\ Methodist Magazine for 1808. •» METHODISTS. 101 V. Islands of Jersey^ Guernsey , and Alderney. The island of Jersey was visited by Robert CaiT Brackenbuiy, Esq. a local preacher in 1785; and in 1786, by Mr. (now Dr.) Adam Clark, an itine- rant, a man of extensive learning, unaffected piety, and ardent zeal. From thence Mr, Brackenbury visited Guernsey ; and in 1787, Mr. Clark went to Alderney, In Jersey, they met, as usual, with con- siderable opposition. Mr. Clark was at one time pulled down from the pulpit, and drummed out of town; yet he persisted in his visits and labours, until he established regular worship there, when even the very mob reverenced him. There are in these islands 925 members, and 8 preachers. VI. America. During the space of about 30 years, viz. from 1760 to 1790, sev^eral persons, members of Mr. Wesley's society, emigrated from England and Ireland, and settled in various parts of America. Among diese were two local preach- ers from Ireland, who began to preach the gospel, tlie one at New York, and the other in Frederick county, in Maryland. About this time also, a Mr. Webb, a lieutenant in the army, preached at New York, and, with the assistance of his friends, erect- ed a chapel there, which was the first belonging to the Methodist connexion in America. Induced by the success he met with, and by an earnest desire of saving souls, he wTote to Mr. Wesley, impor- tuning him to send missionaries to that continent. Accordingly, Mr. Wesley nominated Mr. Richard Boardman, and Mr. Joseph Pilmoor, as mission- aries for America. They landed at Philadelphia in VOL, III. o 102 METHODISTS. t 1769, and were the first itinerant preachers in con- nexion with Mr. Wesley on that continent. The work continuing to spread, others were sent, at dif- ferent times, to carry it on. During the war be- tween America and this country, all communica- tion between the two societies was cut off. This was veiy much felt by the American Methodists, who, it appears, were destitute of the sacraments, except in two or three cities. This induced a con- siderable number of the preachers to importune Mr. Asbury, the senior minister, to take proper measures, that the societies might enjoy the privi- leges of all other churches. Mr. Asbury's attach- ment to the Church of England was, at that time, exceeding strong; he therefore refused them re- dress. On this, a majority of the preachers sepa- rated from him, and chose out of themselves, three senior brethren, who ordained others, by the impo- sition of hands. Mr. Asbury, however, prevailed upon them to return, and, by a vote of one of the conferences, the ordination was declared invalid, and a reunion took place. When peace was restored between Great Bri- tain and the States, the intercourse was opened between the societies in both countries. Mr. As- bury then gave Mr. Wesley an account of the work during the war, also the uneasiness of the people's minds for want of the sacraments. This induced Mr. Wesley to draw up a plan of church government; and, \Aith the assistance of Dr. Qoke and tlie Rev. Mr. Creisrhton, he ordained Mr. Richard Whatcoat^ and Mr. Thomas Vasey, pres- METHODISTS. 103 byters, and afterwards ordained Dr. Coke, a joint supermtendant, ^vith Mr. Asbur}% over the brethren in North Ameiica. At the same time, addressing a circular letter to all the Methodist societies in America, explanatory of his conduct. * The Lord continued to smile upon their la- bours; and, not many years ago, poured out his Spirit upon them, and some other religious deno- minations, in a most remarkable manner ; so that many thousands were added to the church ; and to this day, they are rapidly increasing. There are, in the United States, upwards of 150,000 members, and perhaps not less than 500 itinerant preachers. VII. West India Islands.— In 1760, Mr. Na- thaniel Gilbert, a gentleman of considerable re- spectabilit)' in the Island of Antigua, and speaker of the House of Assembly, having heard the gos- pel in England, began a meeting, of a few people, in his own house, on the Lord's day, for exhorta- tion and prayer. He continued his labours in the * This procedure has been considered by some as ex- tremely irregular. It is but fair, however, to state, that the circumstances which called for it, were peculiar and urgent; and that Mr. Wesley believed bishops and pres- byters " were of the same order," and that consequently he had a right to act as he did. But it is plain, that notwith- standing his attachment to the Church of England, in this instance he departed from that order, which, as an Efiisco- palian, he was bound to maintain. See Mr. Wesley's Life by Dr. Coke and Mr. Moore, page 459^ 104 METHODISTS. « midst of great reproach, until he formed a society of two hundred negroes ; all of whom were con- vinced of sin, and many of them truly converted to God. At his death, they were as sheep without a shepherd. Some time after, Mr. John Baxter, a ship-wright of the royal dock at Chatham, and a local preacher, in connexion with Mr. Wesley, went to Antigua, to work for his Majesty in Eng- glish harbour. He collected the scattered remains of Mr. Gilbert's labours; and, by devoting his lei- sure hours to the instruction of the negroes, in a few years formed a society of upwards of a thou- sand members. In 1787, Dr. Coke, and three missionaries, sailed for Nova-Scotia; but, by stress of weather, they were obliged to bear off for the West Indies. They reached Antigua, and landed there on the 25th of December ; and were received by Mr. Baxter, and his society, with open arms. They joyfully availed themselves of the door which Providence seemed to have opened ibr them, and resolved to turn their attention to tne poor unen- lightened enslaved Africans. From thence they visited St. Vincents, St. Christophers, and St. Eustatius. In 1788, several more were sent to extend the mission to all the western isles. They landed at Barbadoes, whence they visited Nevis and Tortola. In 1789, they went to Jamaica, Grenada, and St. Domingo. At present they have societies ^^in nearly all the islands, amounting to about 14,000 members, and 20 missionaries. They have also a society of blacks and mulat- toes in Sierra Leone, on the coast of Africa ; and anoljher at Gibraltar, consisting chiefly of soldiers. METHODISTS. 105 It appears from the minutes of their sixty-fifth an- nual conference, held at Bristol in July 1808, that, at that conference, 64 young men were admitted to preach as probationers ; 33 probationers were ad- mitted into full connexion; 129 chapels were building, or to be built the ensuing year ; and that the societies in Great Britain had increased in number upwards of 8000 during the preceding year. The following is a statement of the number in society, in July 1808, extracted from the same minutes : — Total in the United States of America, 151,590 Total in Europe, - - - 151,145 Total in the West India island* - 13,806 Total Nova- Scotia, New Brunswick, 7 and Newfoundland, - 5 990 Total in Europe and America, 317,531 If we add to the above an equal number of re gular hearers, (and they reckon upon this at least) who are not joined in society, it will appear that tliere are upwards of 600,000 persons connected with the methodists at the present day. For farther particulars, see Life of Mr. Wesley, by Dr. Whitehead, and another by Dr. Coke and Mr. Moore ; Benson's Apology for the Methodists; Myles's Chronological History of the Methodists ; Mr. Wesley's Ecclesiastical History^ vol. 4. ; and Mr. Wesley's and Dr. Coke's Journals! 106 METHODISTS. « Doctrines. — Mr, Wesley ever professed an undeviating attachment to tlie liturgy, articles, and homilies, of the Church of England, and appealed to them, as well as to the scriptures, when support- ing the doctrines which he taught. And though the greater part of his followers have separated from the established church, yet they profess still to hold and inculcate her doctrines, as stated in her liturgy, articles, and homilies. But as this is dis- puted, and as some of their tenets have occasioned much controversy in the religious world for more than half a centurj^ it may not be improper to state a few of them here. 1. They hold the doctrine of Orighial Sin. — Maintaining the total fall of man in Adam, and his utter inability to recover himself, or take one &|ep towards his recovery, " without the grace of Go€. preventing him, that he may have a good will, and ^vorkiag with him, when he has that good will." See Mr. Wesley's Sei-mons on Original Sin, and Salvation br/ Faith; and his treatise on Original Sin, in answer to Dr. Taylor of Norwich.* * If Arminius, as some have affirmerl, "denied that mail's nature is totally corrupt, and asserted, that he hath still a freedom of will to turn to God, but not without the assistance of grace," Mr. Wesley was not an Arminian, ibr he suongiy asserted the (ot .1 fall of man ; and constant- ly maintained, that by nature, m.m's will is. only free to evil, and that divine grace must first prevent, and then continually further him, to make him willing and able to turn to God." — Ste the Rev. John Fletcher's J^irsl C/uck to Jntinomianism, first edition, page 17. %[Zr' On tills liead, I presume, there was little or no difference of opinion between Mr. Whitfield and Mr. METHODISTS. 107 2. General Redemption. — Asserting "that Christ, by the grace of God, tasted death for every man." And this grace they call free, as extending itself freely to all. That " Christ is the saviour of all men, especially of them that believe ;" and that consequently they are authorised to offer salvation to all, and preach the gospel to every creature.'''' — See Mr. Wesley's Predestination Calmly Const- deeedj and his Sermons. 3. Justification by Faith. — " Justification," says Mr. Wesley, " sometimes means our acquittal at the last day ; Matt. xii. 37. But this is altogether out of the present question ; for that justification whereof our articles and homilies speak, signifies present forgiveness, pardon of sins, and conse- quently acceptance with God, who, therein (Rom. iii. 25.) declares his righteousness^ or justice and mercy, by or for the remission of the sins that are past; saying, Tivill be merciful to thy unrighteous- ness; and thine iniquities, I will remember no more. I believe the condition of this is faith ; Rom. iv. 5. &c. I m.ean, not only, that without faith v\e can- not be justified; but also, that as soon as any has true faith, in that moment he is justified. Faith, in general, is a divine, supernatural evidence, or . conviction, of things not seen, not disco veral^le Wesley; nor is this the only controverted point respecting; which the Calvinists and Arminians would be found to speak the same language, if their mutual prejudices would allow ihem to understand each other. See above vol. ii. p. 256. 108 METHODISTS. by our bodily senses, as being either past, future, or spiritual. Justifying faith implies, not only a di- vine evidence, or conviction, that God was in Christ, I'econcUing the World unto himself^ but a sure trust and confidence that Christ died for my sins ; that he loved me, and gave himself for me. And the moment a penitent sinner believes this, God pardons and absolves him."* This faith, Mr. Wesley affirms, " is the gift of God. No man is able to work it in himself. It is a work of Omnipotence. It requires no less power thus to quicken a dead soul, than to raise a body that lies in the gi'ave. It is a new creation, and none can create a soul anew, but he who at first created the heavens and the earth. It is the fee gift of God, which he bestows not on those who are ivorthy of his favour, not on such as are previously holy^ and so fit to be crowned with all the blessings of his goodness, but dta the ungodly and unholy : on those -who, till that liour, were fit only for everlasting destruction; those in whom was no good thing, and whose only plea was, God he merciful to me a sinner. No merit, no goodness, in man, precedes the forgi\ mg love of God. His pardoning mercy supposes nothing in us but a sense of mere sin and misery; and to' all who see, and feel, and own, their wants, and their utter inability to remove them, God freely gives * Mr. Wesley's Farther Jfifieal to Men of Reason and Reli^on, part I. page 53. METHODISTS. 109 faith, for tlie sake of him in whom he is always xvell pleased.^^^ " Good works follow this faith, Luke vi. 43. but cannot go before it; much less can sanctifica- tion, which implies, a continued course of good works, springing from holiness of heait. But it is allo^ved, that entire sanctification goes before our justification, at the last day, Heb. xii. 14. It is al- lowed also, that repentance, (Mark i. 15.) and fruits meet for repentance, (Matt. iii. 8.) go before faith. Repentance absolutely must go before faith ; fruits meet for it, if there be opportunity.'^f Mr. Wesley maintained also salvation in general by faith. " By salvation I mean," says he, " not barely, according to the vulgar notion, deliverance from hell, or going to heaven, but a present deliver- ance from sin ; a restoration of the soul to its primf- tive health, its original purity ; a recovery of the di- vine nature ; the renewal of our souls after the image of God, in righteousness and true holiness, in jus- tice, mercy, and truth. This implies all holy and heavenly tempers, and, by consequence, all holi- ness of conversation. Now, if by sahation we mean a present salvation from sin, we cannot say; holiness is the condition of it; for it is the thing itself Salvation, in diis sense, and holiness, are synonymous terms. We must therefore say, ' we * Mr. Wesley's Earnest Appeal^ &c. page 6. t Mr. Wesley's Farther App.eal to Men of Reason and Religion, part I. page 54. vol.. in, p 110 METHODISTS. are saved by faith.' Faith is the condition of this salvation; for without faith, we cannot be thus saved.'"* But though the Methodists renounce all works from having any part in a sinner's justification, yet they maintain, that good works uniformly flow from it ; and their zeal for good works, as the fruits of faith, has led many to denominate them Legalists. 4. The IVitness of the Spirit. — The definition which Mr. Wesley gives of this, is as follows : " The testimony of the spirit is an inward im- pression on the soul, whereby the Spirit of God directly witnesses to my spirit, that I am a child of God; that Jesus Christ hath loved me, and given himself for me; that all my sins are blotted • out, and I, even I, am reconciled to God."t The inamier how the divine testimony is manifested to the heart, I do not take upon mp to explain. " Such knowledge is too v»onderful a;id excellent for me, I cannot attain to it. The -wind bloweth, and I hear the sound thereof; but I cannot tell how it Cometh, or whither it goeth. As no man knovveth the things of a man, save the spirit of a man that is in him ; so the maimer of the things of God kno>vetl-j no man, save the spirit of God. But the fact we know, namely, that the Spirit of God does p\e a believer such a testimony of his adoption, that w hile it is pre:.ent to the soul, he can no more doubt the reality of his sonshij^ than * Mr. Wesley's Farther J/jfieaL part I. page 54. t Mr. Wesley's Sermons, vol. i. p. 141. METHODISTS. Ill he can doubt the shining of the sun, while he stands in the full blaze of his beams."* — He also declares his sentiments on this point, in a quotation from Bishop Pearson : " It is the office of the Holy Ghost," says that prelate, << to assure us of the adoption of sons, to create in us a sense of the pa- ternal love of God towards us, to give us an earnest of our everlasting inheritance. " The love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us, Rom. v. 5. For as many as are led by the Spirit of God, they are the sons of God. And because we are sons, God hath sent forth the Spirit of his Son into our hearts, crying, Abba, Father. For we have not received the spi- rit of bondage again to fear, but we have received the Spirit of Adoption, whereby we cry Abba, Fa- ther ; the Spirit itself bearing witness with our spirit, that we are the children of God."f Rom, viii. 14, 16. 5. Christian Perfection. — The Methodists main- tain, that, by virtue of the blood of Jesus Christ, and the operations of the Holy Spirit, it is their privilege to arrive at that maturity in grace, and participation of the divine nature, which excludes sin from the heart, and fills it with perfect love to God and man. This they denominate Christian perfection. , As the subject will be best stated in their own words, I shall lay before the reader a few extracts * Mr. Wesley's Sermons^ vol. i. p 146. t Mr. Wesley's Farther Jjifiealf part I. p. 116. 112 METHODISTS. from the minutes of their conferences,*^ and tlie writings of Messrs. Wesley and Fletcher. " Q. What is implied in being a perfect Chris- tian ? " A. The loving the Lord our God with all our heart, and with all our mind, and soul, and strength; Deut. vi. 5.; xxx. 6. Ezek. xxxvi. 25. 29. " Q. Does this imply that all inward sin is taken away ? " A. Without doubt; or how could he be said to be saved yro7?2 all his uncleannesses ? *' Q. Is there any clear scvi^tuYe promise of this, that God will save us from all sin ? " A. There is ; Psalm cxxx. 8. He shall re- deem Israel from all his iniquities. This is more largely expressed in the prophecy of Ezekiel ; Theti will I sprinJde clean water upon you, &Cc, Ezek. xxxvi. 25. 29. No promisdtcan be more clear. And to this the Apostle plainly refers in that exhortation : Having these promises, Sec. 2 Cor. vi. 1. Equally clear and express is that an- cient promise, The Lord thy God will circumcise thine hearty &c. Deut. xxx. 6. * Mr. Wesley used to hold an annual conference wiih his preachers, and presided at forty-seven of them. The subjects of their deliberations were proposed in the form of questions, which were amply discussed ; and the ques- tions, with the answers agreed upon, were afterwards printed under the title of Minutes of several Conversations bettveen the Rev. Mr. ll'esley and others, commonly called, Minutes of Conference. METHODISTS. 113 " Q. But does any assertion ansuerable to this occur in tlie New Testament? " A. There does, and that laid down in the plainest terms: 1 John iii. 8. For this purpose the Son of God was manifested^ &c. ; the works of the devil; without any limitation, or restfiction ; but all sin is the work of the devil ; parallel to \\ hich is that assertion of St. Paul, Eph. v. 25. 27. Christ loved the Church, and gave himself for it, &;c. And to the same effect is his assertion in Rom. viii. 3, 4. God sent his Son — that the righteousness of the law might be fulfilled in us, &c. " Q. Does tlie New Testament afford any farther ground for expecting to be saved from all sin? " A. Undoubtedly it does ; both in those prayers and commands which are equivalent to the sti^ong- est assertions. " Q. What prayers do you mean? " A. Prayers for entire sanctification ; which, were there no such thing, would be mere mockery of God; such, in particular, are, " 1. Deliver us from evil; now when this is done, when we are delivered from all evil, there can be no sin remaining. 2. John xvii. 20. 23. Neither pray I for these alone, h.c. 3. Eph. iii. 14, 16, 19. / how my knees unto the Father of our Lord Jesus Christ, &c. 4. 1 Thes. v. 23. The very God of peace sanctify you wholly. And I pray God, &c. " Q. What commands are there to the same ■effect? 114 METHODISTS. • " A. 1. Matt. V. 48. Be ye perfect as your Fa- ther which is in heaven is perfect. 2. Matt. xxii. 37. Thou shalt love the Lord thy God with all thy hearty &c. But if the love of God fill all the heart, there can be no sin there. " Q. But how does it appear that this is to be done before the article of death ? " A. First, from the very nature of a command, which is not given to the dead, but to the living. Therefore, Thou shalt love God with all thy hearty cannot mean. Thou shalt do this when thou diest, but while thou livest." " Secondly, from express texts of Scripture : Titus ii. 11. 14. The grace of God, that bringeth salva- tion^ hath appeared to all men^ ?^c. Luke i. 69. 74, -75. He hath raised up a horn of salvation for us, &c. That he would grant unto us that we, &c. " Q. Is there any example in Scripture, of per- sons who had attained to this? ^ " A. Yes. St. John, and all those of whom he says in his first Epistle, iv. 1 7. Herein is our love made perfect, that we may have boldness in the day of judgment, because as he is, so are we in this world.''^^ The exposition which Mr. Wesley gave of his sentiments being misunderstood, and unguarded language being sometimes used by some of his followers, when speaking on tliis subject the * See Life of Mr. Wesley^ by Dr. Coke and Mr". Moore, Book II. chap. iii. METHODISTS. 115 Methodists have been generally branded with holding " absolute sinless perfection :^^ But whe- ther Mr. Wesley's sentiments on this point were scriptural or not, it is but doing him justice to say, that he never can-ied them, to this extent. This is evident from his censuring Mr. Maxfield, (\vho was one of his first lay preachers, and whom he loved as a son,) for pushing the doctrine to this extreme. In a letter to Mr. Maxfield concerning it, he says, " I dislike your supposing man may be as perfect as an angel; that he can be absolutely perfect ; that he can be infallible^ or above being tempted; or that the moment he is pure in heart, he cannot fall from it."* Again, " Christian perfection does not imply an exemption from ignorance or mistake^ or infirmities, or temptations ; but it implies the being so cruci- fied with Christ, as to be able to testify, / live not, but Christ liveth in me, (Gal. ii. 23.) and hath pu- rified my heart by faith, (Acts xv. 9.) It implies tJie casting down every high thing that exalteth it- self against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. And, in a word, it implies, the being holy, as he that hatJi called us is holy, in all manner of conversation;\ (1 Peter i. 19.) — Again, Mr. Wesley farther ex- plains himself as follows : " To explain myself a little further on this head; 1. Not only sin, properly so called, that is, a i'o///7/far?/trangression of a known * See Life of Mr. Wesley, by Dr. Coke and Mr. Moore, Book II. chap. iii. p. ^e 535. t Earnest ylfipeal, &C. putje 24. 116 METHC^DISTS. law ; but sin, improperly so called, that is, an invo- luntary ti'ansgression of a divine law, known or un- known, needs the atoning blood. 2. I believe there is no such perfection in this life as excludes these involuntary ti'ansgressions, which I apprehend to be naturally consequent on the ignorance and mis- takes inseparable from mortality. 3. Therefore sinless perfection is a phrase I never use, lest I should seem to contradict myself. 4. I believe a person filled with the love of God is still liable to these involuntary transgressions. 5. Such trans- gressions you may call sins, if you please ; I do not, for the reasons above-mentioned.''* I shall now add a small extract from the Re\-. ?vlr. Fletcher's works, and then conclude ; — " We call Christian perfections^ says he, " the maturity of grace and holiness, which established, adult believers attain to, under the C/i^^tian dispen- sation ; and, by this means, we distingiush that ma- turity of gi'ace, both from the ripeness of grace \\ hich JDelongs to the dispensation of the Jews beloxv us, and from the ripeness oi glory which belongs to departed saints above us; hence it appears, that by Christian perfection, we mean nothing but the clus- ter and maturity of graces which compose the Christian character in the church milltantP\ * Mr. Wesley's Plain Jccourit of Christian Perfection, p. 60. t The Rev. Mr. Fletcher'' s Works, ^x%\. edition, p. 16. |C?* After all I'.iat. is here said, or indeed ihatcaii be said, in favour of Ch:isliaii perfection, so called, I suspect that few readers, not of this dcnominuiion, will be disposed to sTethodists. 117 With respect to Mr. Wesley's sentiments on free will, good works, and works done before jus- tification, he refers us to what is said on these sub- jects in the former part of the 10th, the 12th, and the 13th articles of the Church of Ensrland. The tenets of this body will be found more am- ply detailed by themselves, in Messrs. Wesley and Fletcher'' s JForks, Benson's Apology for the Me- thodists^ and Myles's Chronological History of the Methodists. Church nisciPLiNE and government. — When Messrs. John and Charles Wesley began to preach salvation by faith, the most unequivocal signs of the power of their ministry were soon ma- nifest. Several came to them deeply convinced of sin, to solicit further instruction respecting those things which belonged to their peace. The num- ber increasing, Mr. Wesley soon foimd them too numerous to instruct separately, or visit personal- ly j he therefore requested them to come together every Thursday evening, for the purpose above- mentioned. Thus it appears, that Mr. Wesley, without any previous design, and almost before he was aware of it, foimd himself at the head of a p-row- ing societ}^ He felt the awful responsibility of his situation, and drew up certain regulations, or lay' claim to it; but trust there are many who, after their best exertions in the way of Christian duty, will adopt the publican's prayer, as most suitable to them and their case ■r— " God be merciful to me a sinner." VOL. in, (^ 118 METHODISTS. • rules^ to preserve the simplicity, and advance the purity of his Httle flock. By this means, order was maintained ; experimental rehgion was cherished ; and a hne of se]:)aration was drawn bet^veen them and the world. These rules, with the addition of others, made at different times since, as circum- stances suggested, are still universally observed by his followers, and have, without doubt, conti-ibuted largely to their present eminence in the religious world. Each society is divided into smaller compa- nies, called Classes. There are from twelve to twen- ty in each Class ; one of whom, generally a per- son of more experience than the rest, is styled the Leader. It is the business of a leader, 1. To see each person in his class once a-w^eek, at least, in order to enquire how their souls jDrosper ; to advise, reprove, comfort, or exhort, as occasion may re- quire ; to receive w^hat they are willing to give to the poor, or toward the support of the gospel. 2. To meet the minister and the stewatjjs of the soci- ety once a- week, in order to inform the minister of any that are sick, or of any that walk disorderly, and will not be reproved ; to pay to the stewai'ds what they have received of their several classes m the week preceding ; and to shew their account of Avhat each person has contributed.* There is only one condition previously required of those who desire admission into this society, namely, A desire to jlee from the wrath to conWy to * See the Geiieral Rules of the Methodist Society. METHODISTS. 119 be saved from their sins. But in order to continue therein, it is expected that all the members should continue to evidence this desire of salvation. First, By doing no harm^ by avoiding evil of every kind'; such as taking the name of God in vain ; profaning the Sabbath; drunkenness; fighting and brawling; brother going to law with brother; dealing in un- accustomed goods ; taking unlawful interest ; speaking evil of magistrates and ministers ; acting unfairly ; costly dress ; fashionable amusements ; borrowing money without a probability^ of return- ing it ; or taking up goods witliout a probability of paying for them, &c. Secondly, Bij doing good^ according to their ability, as they have opportunity to all men ; to their bodies, by feeding the hungry, clothing the naked, and visiting or helping them that are sick or in prison ; to their souls, by in- structing, reproving, or exhorting, all they have any intercourse with. By doing good, especially to them that are of the household of faith, employ- ing them in preference to others, and by this means, assisting each other in business ; by dili- gence and frugality in their tempora^ concerns ; by perseverance, and patiently enduring reproach, &c. Thirdly, By attending on all the ordinances of God; such as the public worship of God ; the ministry of the word, either read or expounded ; the Lord's Supper ; family and private prayer ; searching the scriptures, fasting, 8vC. These are the general rules of the society. If any of the members observe them not, or habitually break any of them, they are admonished, and 120 METHODISTS. • borne with for a season ; but if they repent not, expulsion follows.* Each society is managed by its own leaders and steward, and the preacher stationed with it for the time being. The leaders meet together once a- week, and the stewwds, or, as they were called in the primitive church, deacons, receive what money they have collected in their classes, either for the poor, or for the expenses of carrjang on the work. They likewise take into consideration such circum- stances relating to any of the members in particu- , lar, or the society at large, as properly fall under their notice. If any of the members have walked disorderly, it is here that tlie charges are preferred against them ; and, if the offenders are to be pro- ceeded against, that the sentence of expulsion is pronounced. This is termed a Leader's Meeting. A number of these societies united together,' make what is called a Circuit. A circuit gene- rally includes a large market-to^^■n, and tlie cir- cumjacent villages, to the extent of ten or fifteen miles. To one ciicuit, two or three, and some- times four, preachers, are appointed, one of whom is styled the Superintendent ;-\ and this is the sphere * See the General Rules. t While Mr. Wesley lived, the superintendent was called the Assistant, on account of assisting him. This preacher is not considereda superior : he is not exempted from any part of the work, nor does he derive any tempo- ral advantage from his office, but sees that every thing be done agreeable to the rules of society, and the minutes of conference. METHODISTS. 121 of their labours for at least one, or not more tlian two years. Once a quarter, the preachers meet all the classes, and speak personally to each member. Those who have walked orderly the preceding quarter then receiv^e a ticket. These tickets are somewhat analogous to the tessera of the ancients, and answer all the purposes of the commendatory letters spoken of by the apostle. Their chief use is to prevent imposture. After the visitation of the classes, a meeting is held, consisting of all the preachers, leaders and stewards in the circuit.* At this meeting, the stewards deliver their collections to a circuit steward^ and every thing relating to temporal matters is publicly settled. At this meet- ing the candidates for the ministiy are proposed, and the stewards, after officiating a definite period, are changed. It is superior to a leader's meeting, and is called a Quarterly Meeting. A number of these circuits, from fi^^e to ten, or less or more, according their extent, form a Dis- trict; the preachers of which meet annually. Every disti'ict has a chairman^ who fixes the time of meeting. These assemblies have authority. "1. To try and suspend preachers who are found immoral, eiToneous in doctrine, or deficient in abilities. 2. To decide concerning the building * There is another office, namely that of trustees ; but this being a legal concern, they have no authority to in- terfere either with the spiritual or temporal concerns of the people. The first belongs to the preachers and leaders; the second to the preachers end stewards. l22 METHODISTS. « of chapels. 3. To examine the demands from the circuits respecting the support of the preachers, and of their families. 4. To elect a representative to attend and form a committee, four days before the meeting of the conference, in order to prepare a draught of the stations for the ensuing year." The judgment of this meeting is conclusive until Con- ference, to which an appeal is allowed in all cases. The circuit stewards are present at this meeting during the settlement of all financial matters, and minutes are taken of all its proceedings, which are read at the ensuing conference. This is called a District Meeting.* The Conference^ strictly speaking, consists only of a hundred of the senior travelling preachers, in consequence of a deed of declaration executed by Mr. Wesley, and enrolled in Chancery, which constituted them such. By which means, a legal specification is given to that phrase, |^7726' Confer-' ence of the People called Methodists, ^nd the con- ference is cognisable by law. But, generally speaking, the conference is composed of the preachers which were elected at the preceding district meetings, to be their representatives ; the otlier superintendents of the circuits 5 and every preacher who chooses to attend ; all of them hav- ing an equal right to vote, Sec. (except the pro- bationers,) whether they belong to the- hundred or * See Myles's Chronological .Histonj . Great Britain is at present divided into 34 districts, ami sulidivided into 237 circuits. The West India Islands are divided into 5 districts, and subdivided into 14 circuits. METHODISTS. 123 not. At the conference, every preacher's charac- ter undergoes the strictest scrutiny ; and if any charge be proved against him, he is punished ac- cordingly. The preachers are Hkewise stationed ; the proceedings of the subordinate meetings are reviewed ; and the state of the connexion at large is considered. It is their supreme court, over which there is no controul, and from whose deci- sions there is no appeal. The Conference is generally held at London, Leeds, Bristol, and Manchester, in rotation, about the latter end of July. The time which it occu- pies seldom exceeds a fortnight. -Ordinances and worship. — Scarcely any part of the Methodist economy has been so much ridiculed, and, I may affirm, misrepresented, as some of their peculiar meetings. That these insti- tutions have been abused, and that several hypo- critical pretenders to superior piety have observed them, merely to conceal their wickedness, I be- lieve they themselves will not deny ; but it would be illiberal to an extreme, to brand their meetinsfs with the opprobrious epithets, which only belong- to those that thus pervert them. The most remark- able of these meetino-s are the followina* : Class Meetings. — From tweh^e to about twenty persons form a Class, one of whom, ^^ ho is gene- rally a person of more experience than the rest, is styled the Leader. When they assemble, which is once a week, the leader gives out a few verses 124 METHCWDISTS. of a hymn, which they join in singing. He then makes a short prayer ; after which, he converses with each member about Christian experience, giv- ing suitable advice to all ; and concludes by sing- ing and prayer. Band Meetings. — These consist of about four or five members, who are nearly of the same age, in nearly similar circumstances, and of the same sex, who meet together once a- week, in order to speak their minds more freely than it would be agreeable to do in a promiscuous assembly of members, such as a class meeting. From the similarity of age, relations, circumstances, and sex, they are suppo- sed to be capable of entering more fully into each other's situation and experience, and by that means, of affording each other more apposite direction, comfort, &c. than they could in a meeting, where they speak in a more general way. The meeting is conducted in nearly the same maimer as a class meeting, and they have certain rules to go by. At stated periods, those who meet in these pri- vate bands, meet altogether, forming a public or select band ; when, after singing and prayer, any of the members are at liberty to rise and speak their experience. After a few of them have spo- ken, the meeting, as usual, is concluded by sing- ing and prayer. Thus, say they, we " confess our faults one to another, and pray one fou ano- ther, that we may be healed," James V. 16. But let. it be well observed, that there is nothing METHODISTS. 125 in these assemblies like the auricular confession of sin to a priest, in order to obtain absolution from him ; but the speaking freely of theii' state of mind to one another, that they may know how to rejoice with those that rejoice, and Aveep with those that weep, which they could not do without some ac- quaintance with each other's condition. IFatch-nip'hts. — These meetings are somewhat similar to the vigils of the ancients, which they kept on the evenings preceding the grand festivals. They are held once a quarter. On these occasions., three or four of the preachers officiate, and a vast concourse of people attend. The service com- mences between eight and nine at night. After one of the ministers has preached, the rest pray and exhort, giving out at intervals suitable hymns, which the congregation join in singing, until a few minutes after twelve o'clock, when they conclude. These meetings are peculiarly solemn, especially that one which they hold on New Year's Eve. while others are carousing, and preparing to meet the dawn of another year, more in the character of Bacchanalians than of Christians, the Methodists are engaged in the most fervent and solemn devo- tions, and thus begin and end the year Math God. Lcrue-feasts. — These are also held quaiterly. No persons are admitted that cannot produce a ticket to shew that they are members, or a note of ad- mittance from the superintendent. I understand, VOL. III. R 126 METHODISTS. however, that any serious person who has nevei' been present at one of these meetings, may be supplied with a note for once, but not oftener, un- less they become members. The meeting begins with singing and prayer. Afterwards small pieces of bread, or plain cake, and some water, are distri- buted, and all present eat and drink together, in token of their Christian love to each other. Then if any persons have any thing pailicular to say concerning their present Christian experience, or the manner in which they were first brought to the knowledge of the truth, tliey are permitted ; when a few of them have spoken, a collection is made for the poor, and the meeting is concluded by singing and prayer. This institution has no relation whatever to the ordinance of the Lord's Supper. The elements of the Lord's Supper ai^e bread and wine ; whereas at the love-feasts, cake and water only are used. The Methodists consider die former to be*a positive in- stitution, which they are bound to obsd'rve as Chris- tians ; they latter, to be merely prudential, which the observe, because they think them scriptural, and edifying. They suppose that it is to this that St. Jude alludes, verse 12, where, speaking of some evil-doers, that associated with the Christians,. he says, " These are spots in your feasts of love,^'* * Vide Plin. Efi. ad. Traj. Lib. 10. Ep. 97. Lard. Test. Heath. 2. 9. p^ige 40. METHODISTS. 127 and that it is of this also that the apostle Peter speaks in his 2d Epistle, ii. 13. They have also frequent meetings for social prayer, at which the lay- members officiate. In some of the societies, the Lord's Supper is re- gularly administered, once a month, and in others only once a quarter. In England, it is administer- ed nearly in the same manner as prescribed in the Common Prayer Book. In North Britain, after the same manner as in the Church of Scotland. The mode of performing divine service among the Methodists is very plain and simple. The ser- vice commences with singing, an extemporary prayer from the preacher follows, and after a few more verses of an hymn, the sermon is delivered extempore. The congregation then joins in ano- ther hymn; and the whole is concluded with an extemporaneous prayer, and a blessing from the mi- nister. In a few places the service of the Church of England is read; and at City Road Chapel, Lon- don, an Episcopal minister is employed for that purpose. The Methodists have generally excelled in church music, yet instruments of music have been used by them very rarely. And it appears, that the Confer- ence have lately thought proper to prohibit them al- together. Their hymns were composed chiefly by Messrs. John and Charles Wesley, the latter of ivhom possessed very eminent poetical abilitjes. 1:28 METHODISTS. Miscellaneous Remarks. — The venerable founder of this sect, is universally allowed, I be- lieve, to have been an extraordinary, and highly distinguished character. His excellencies were numerous, and of the first order, so that it is more than propable, that, in whatever period he had made his appearance, he would have shone as a star of the first magnitude. The singular line of conduct which he pursued in his labours, and the unparalleled success which attended the ex- ertion of his uncommon abilities, excited the wonder, the admii'ation, and the envy of thousands of his contemporaries. His actions were at first imputed to the love of popularity and filthy lucre ; but most persons are now satisfied, that he was actuated solely by a disinterested regard for the welfare of his fellow creatures. Whatever may be thought of his peculiar sentiments, no one can deny him the credit of truly apostolic zeal and perseverance in what he conceived 1^^ be the \\ay of duty. For upwards of fifty years^ he travelled 8000 miles each year, on an average, visiting his numerous societies. For more than sixty years, it was his constant practice to rise at four o'clock in the morning; and nearly the -whole of that period to preach e\ery morning at five. He ge- nerally preached near twent}'^ times a week, and frequently four times a day. Notwithstanding this, very few have written more voluminously than he ; divinity, both controversial and practi- cal, history, philosophy, medicine, politics,'* poe- try, &c. were all, at different times, the subjects on which his pen was employed. Besides this, he METHODISTS. 129 found time for reading, correspondence, visiting the sick, and arranging the matters of his numerous society ; but such prodigies of labour and exertion would have been impossible, had it not been for his inflexible temperance, and unexampled econo- my of time. Yet, to suppose that he had no fail- ing, or that he was free from faults, would be ab- surd; but after viewing his personal character, his various labours, the greatness of his sufferings, and the extent of his success, with an unprejudiced mind, it is impossible to deny him the character of a singularly great and worthy man. In 1791 he finished his earthly career, in the eighty-eighth year of his age. While speaking of Methodism, it would be un- pardonable to pass over in silence another of its most renowned and able advocates ; namely, the late Rev. John Fletcher, vicar of Madely, in Shrop- shire. When Mr. Wesley was assailed on all sides, by a number of inveterate opponents, who seemed determined to crush him if possible, Mr. Fletcher appeared upon the field of controversy to aid the exertions and vindicate the character of his persecuted friend; and such Mas the assistance which he afforded him, that, as the review- ers of the day observed, " Mr. Wesley soon retired from the field, and went quietly on in his labours, happy in being succeeded by so able an auxiliary." • He wrote a number of tiiicts, which possess very great merit, and evince that he Avas 130 m£,thodists. an eminent divine, a skilful disputant, and a sin- cere follower of the Lord Jesus Christ.* • The present Methodist preachers, notwithstand- ing the aspersions with which they are stigmati- sed by some uncandid writers of the day, are a respectable body of men. It is true, they do not cut a figure in the literary world, and likewise, that most of them have no pretension to a liberal education ; yet they are far from being illiterate, and many of them have acquired a competent knowledge of the learned languages, and of science in general. They are men of deep piety, and ex- emplary conduct. Their labours are unequalled by any other sect ; most of them travelling a number of miles every day, and preaching ten or twelve times every week. Their charity embraces the whole human race, but especially those who are of the " household of faith," of every denofni- nation. As they are not regularly educated for the ministry, many have formed the most errone- ous ideas on the subject, imagining that tliey are employed witli hardly any prior pqgparation. But it appears " 1. That they are receive;! as pri- vate members of the society on trial. 2. After a quarter of a year, if they are found deserving, they are admitted as proper members. 3. When their grace and abilities are sufficiently manifest, * A new edition of his works was recently published in nine vols, octavo, including; his life, by the Rev. Joseph Benson, editor of the Methodist Magazine. METHODISTS. 131 they are appointed leaders of classes. 4. If they then discover talents for more important services, they are employed to exhort occasionally in the smaller congregations. 5. If approved in this line of duty, they are allowed to preach. 6. Out of those who are called the Local Preachers, are se- lected the Itinerant Preachers. 7. Their charac- ters and conduct are examined annually in the Conference ; and if they continue faithful for four years of trial, they are received into full connex- ion.''* The Methodists have been charged with de- parting from their original principles, in becoming a separate body from the Church of England. This is in part true, but the causes of it ought to be understood. That Mr. Wesley never intended to form a separate sect, independent of the Church of England, is very evident, both from the minutes of the conferences at which he presided, and from many of his publications. But what he so much " disliked, and by every means in his power resist- ed, actually began to take place before his death. Many thousands who had joined his society, had never attended any church previous to their con- version, and therefore could not be expected to have a particular attachment to the Church of England. Numbers had likewise been dissenters or the children of dissenters, before they became Methodists; who it may be supposed, had certain objections to the Church of England. And it can- not be dissembled, that many joined Mr. Wesley's societies, on account of the immoral lives and er- * Benson's Jfiology, &c. page 222. 132 METHODISTS. roneous doctrine of several of the clergy of the es- tablishment, by whom they were persecuted, and with whom they could not in conscience remain any longer in communion. When, therefore, per- sons in these circumstances became members of the Methodist connexion, and in process of time constituted the major part of it ; several of them also becoming leaders and preachers; can it be wondered at, that they should be averse from any connexion with a church from which (to say the least) they never derived any advantage ? Besides, it should also be considered, that in a number of cases, even those who were attached to the church, were compelled to declare themselves dissenters, in order to obtain licenses, according to the Tole- ration Act, to screen themselves from the penal clauses of the Conventicle ActJ^ Such was the state of the connexion, even be- fore Mr. Wesley's death, so that he deemed it pru- dent, notwithstanding his scruples, to allow service in church hours, and the sacrament to several of his societies. The death of Mr. Wesjgy, and the continual accession of members, contributed, no doubt, to widen the breach; but the Methodist preachers, as a body, never encouraged it ; and the opposition which they gave to it, was one of the first and main causes of the division which look place in the connexion a few years ago.f However, the separation from the church is far front * See Life of Mr. Wesleyy by Dr. Coke and Mr. Moore, page 497. t yzf See the next article below. "* METHODISTS. 133 bein^ complete, for there are many thousands who still choose to remain in her communion.* But notwithstanding their professions of attach- ment to the Church, the separation of the Metho- dists from her communion becomes wider and wider every year, and I doubt not will soon be complete. At each succeeding conference for some years back, numerous societies obtained leave to have the sa- crament of die Lord's Supper administered by their own preachers. At the conference held at Man- chester in 1803, no fewer than 35 societies in difter- ent parts of the kingdom, petitioned for that indul- gence, and had their request granted. In consequence, it is supposed, of some irregu- larities which had taken place in the connexion, a question arose, whether women should be permitted to preach among the Methodists ; and upon tliis qu^tion, the following determination was adopted by the same conference, in 1803, being the 60th, viz. " We arc of opinion that, in general, they ought not; 1. Because a vast majority of our peo- ple are opposed to it; 2. Because their preaching * See Benson's Vindication of the Methodists^ in answer to a refiortfrom the clergy of a district in the diocese of Lin- coin, p. 7. |0"°The above account of the Wesleian Methodists, was drawn up and sent me by a respectable preacher of that Connexion, to whom, for his obliging attention and great readiness to communicate all the informaiion in his power, on the subject of this and the following article, 1 feel much indebted. VOL. m. s 134 METHODISTS. does not at all seem necessary, there being a suf- ficiency of preachers whom God has accredited, to supply all the places in »ur connexion, with re- gular preaching. But if any woman among us think she has an extraordinary call from God to speak in public, (and we are sure it must be an ex- traordinary call that can authorise it), we are of opi- nion she should, in general, address her own sex, and those only^ &c.* An Expostulatory Address to the Members of the Methodist Societies in Ireland, by Mr. John Walker, of Dublin, which first appeared, I believe, in 1 802, is said to have produced no small sensations among the Methodists; and no doubt it contains many tilings not unworthy of their attention. Among other things connected with the Methodism of the present day, which Mr. W. notices and disapproves, are — their eagerness to add to the numbers of their society, without duly regarding the religious cha- racter of those whom they receive into it ; — and, their " idolatrous attachment to men, and submis- sion to human authority in matters of religion." He next animadverts upon several points of doctrine and discipline, as held and practised by tliem, such as — Justification — Sanctification — Christian Perfec- tion— Class Meetings — Love Feasts, &c. * And I am " sure it must be an extraordinary" stretch of authority that can authorise the publication of such a de- cison in the face of — 1 Cor. xiv. v. 34 — I Tim.ii. v. 11, 12, and some other texts — See some remarks on it, and the grounds of it, in the Christian Observer^ for Sept. 1 803, p. 57 1 . METHODISTS, 135 An edition of this Address, was published at Edinburgh, in 1807, together with a Series of Let- ters subjoined to it, addressed to Alexander Knox, Esq. who had made some remarks on the author's Expostulatonj Address. — See also Dr. Hales's Me- thodism inspected.* In the year 1739, Mr. Wesley instituted a school at Kingsxvood, about three miles from Bristol, for the Colliers' children. This is still continued, and it is supported by the subscriptions of that society ; but in 1794, it was wholly set apart for the educa- tion of the preachers' children. The members of this denomination in the United States, where they have superintendents, elders, &c. ' style themselves, The United Societies of the Me- thodist Episcopal Church. — They profess them- selves to be *' a company of men having the form, and seeking the power of godliness, united in or- der to pray together, to receive the word of ex- hortation, and to watch over one another in love ; that they may help each other to work out their salvation."t * An Answer to Mr, W.'s Address was also published by . Mr. William West, an Itinerant Preacher, entitled, A Friend- ly Address to the Members of the Methodist Society in Scot- land, occasioned by Mr. JValker's Exfiostulatory Address, Sec. And Dr. Hales's work, together with the review of it in the Christian Observer, was answered by Mr. Uenson, in his Intifiector of Methodism Insfiecied, and the Christian Observer Observed, 8vo. 1803. t Mr. Fuller's edition of Hannah Adaros's View, 12m«. p. 458. 136 METHODISTS. The following extract from a cii'cular letter late- ly sent by Dr. Coke, General Superintendent of all the Methodist missions, to the preachers in that connexion, will be serving the purpose for which that letter was written, and will no doubt afford pleasure to many readers of every denomination. It is dated London, 28th April, 1809, and in- forms them, " That on Wednesday last, his Ma- jesty in Council was graciously pleased to disa- vow (or repeal) the dreadful persecuting law, pass- ed in Jamaica, last December twelvemonth. By that law about four or five hundred thousand of the human race were debarred from all means of instruction ; among whom were about thirteen or fourteen hundred of our own society. This fresh instance of the liberal and tolerating spirit of our Government should, (/* it he possible^ still' more attach us to our good King and his Go\ ern- ment. For about six months in this )'ear and the last, I have been labouring .in this business ; and, praised be God, the event has been most happy. Be pleased to inform all your congregations of this blessed interference of our King and his GoveiTi- ment, in behalf of our society at large^^nd of the poor Negroes in the island of Jamaica. The Lords of Council expect that all our hearers, as well as all the members of our society, shall be as soon as pos- sible informed of this affair, that all painful impres- sions on this subject may be removed from tlieir minds : and they deserve this, and much more at our hands.'* The Methodists here, I am told, (and elsewhere I can readily believe) have received this piece of METHODISTS. 137 information with much satisfaction ; and they seem to feel a very grateful sense of his Majesty's con- descension and gi-acious interference in this instance, and to express the warmest attachment to his per- son and government. In this case, as it will doubtless be found in every other, religion and sound policy go hand in hand ; and while the British Sovereign and Council con- tinue to pursue the same line of conduct towards those who dissent from tlie established worship and forms, they will never want their prayers in their behalf, nor yet their purses, nor even their per- sonal sei^ices in times of need like the present.* * It may also be remarked here, that, to prevent the enacting of any such law as that of the Jamaica legislature, thus happily repealed, in the same or other islands, his Ma- jesty has graciously issued a general instruction to the West Indian Governors, " requiring and commanding them, that they should not, on any pietence whatever, give their assent to any law passed concerning religion, until they shall have first transmitted the draught of the bill to his Majesty, and shall have received his pleasure respecting iti unless they take care, in the passing such a law, that a clause be inserted, suspending its execution, until tho pleasure of his Majesty shall have been signified upon it." METHODIST NEW CONNEXION * OR NEW ITINERANCY. Date AND grounds of the Separation. — Mr. Wesley professed a strong attachment to the Church of England, and exhorted the societies under his care to attend her service, and receive the sacrament of the Lord's Supper from the regu- lar clergy. But in the latter part of his life, he thought proper to assume the Episcopal office, so as to consecrate some to the office of Bishops and ordain several priests for America and Scotland ;t * The above is the name which stands on the title page of the Minutes (of conference, or) of Conversations between Preachers and Delegates in this Connexion, held in Hanley, May 1806. But Mr. Myles remarks, that William Thorn, Stephen Eversfield, and Alexander Cummin, who first se- parated from their brethren, and joined Alexander Kilham, made a schism under the name of the J^eiv Itinerancy. •f Such irregular proceedings in one who had all along professed a warm attachment to the Church of Eng- METHODIST NEW CONNEXION. 139 but as one or two of these his Bishops have never left England, si^ce their appointment to the office, some think that he intended a regular ordination should take place, when the state of the connexion might render it necessary. During his life, some of the societies petitioned to have preaching in their own chapels in church hours, and the Lord's Sup- per administered by the travelling preachers. This request, however, he generally refused, and, where it could be conveniently done, sent some of the clergymen who officiated at the New Chapel Lon- don, to perform these solemn offices. The same request was renewed soon after his death by many of the societies, when they had the mortification to find that this question was decided by lot^ and not by the use of reason and serious discussion; which, together with some other real or imaginary grounds of offence, soon brought on a division and separation. The grounds of this separation, (which took place in 1797) the Methodist Nexv Connexion, de- clare to be church government and discipline^ and not doctrines, as affirmed by some of their oppo- land, could not but require an apology; and this was ac- cordint^ly made in a pastoral letter transmitted to the American Societies, and uddressed '^ to Dr. Coke, Mr. Asbury,and our brethren in North America." Dr. Coke, on the consecration of Mr. Asbury to the offi e of Bishop, is said to have m 'de ano'her apology, but, in the opinion of Episcopalians, equally lame with the former. See also above, p. 103, note, and Mr. Jones's Life of Bfi. Norne,2d edition, p. 157, &c. 140 METHODIST. nents. They object to the old Methodists, for having formed a hierarchy or priestly corpora- tion ; and say, that in so cooing, they have robbed the people of those privileges, that, as members of a Christian church, they are entitled to by rea- son and scripture. The Nexv Connexion have, therefore, attem]Dted to establish every part of their church government on popular principles, and profess to ha^•e united, as much as possible, the ministers and the people in every department of it. This is quite contrary, say they, to the original government of the Methodists, which, in the most important cases, is confined only to the mini- sters, as appears by considering their conference or yearly meeting ; for of this meeting, no person, who is not a travelling preacher^ has ever been suffered to enter as a member. And, indeed, this is the point to which the preachers have always stedfastly adhered with the utmost firmness and resolution, and on which the division aj; present is said entirely to rest.* They are also upbraided by the members of the Nexv Connexion, for having abused the power which they have as^imed. The ' Nerv Methodists have formally protested against most of these abuses, which are enumerated in va- rious publications, and particularly in the Pre- face to the Life of the late Mr. Alexander Kilham, ^^ho took so active a part in the separation, that he is considered, by many, as the head and founder * The Methodist Conference, however, I understand, ob- ject to lay delegates " only on account of the imjiosnibility of stationing the preachers properly, if liableio their in- terference." NEW CONNEXION. 141 of the J\'(nv Connexion; and its members are some- times called Kilhamites from him.^ Though tliese are the points on which the divi- sion seems principally to have rested, yet there are several other things that have contributed to it. It is frequendy easy to foresee, and to calculate the future changes in society, that the lapse of time will produce; and in no instance is this observation better warranted than in this division, which most persons have long expected. The attachment of the old Methodists to the established church, which originated in Mr. Wesley, and was much cherish- ed by him and many of the preachers, and also the dislike to the church, in many others of the preach- ers and of the societies, were never failing subjects of contention. As all parties are distinguished in their contests by some badge or discriminating cir- cumstance, so here the receiving or not receiving the Lord's Supper, in the established church, was long considered as the criterion of Methodistical zeal or disaffection. Thus, the rupture that had been long foreseen by intelligent persons, and for w hich the minds of the Methodists had been unde- signedly prepared, became inevitable when Mr. Wesley's influence no longer interfered. » Mr. Kilham's Life was written by Messrs. Thoin and Grundel, two of the preachers in this connexion; and ac- cording to Mr. Myles, some letters received by Mr. K. from different preachers in the old Connexion, prove that he was only the tool of a party, who did not support him as they ought, and that through the whole affair, he was « a sincere, though a mistaken and troublesome man." ' He died in 1798. VOL. III. T 142 , METHODIST Government, Discipline, &c. — The A^exu Methodists profess to proceed upon liberal, open, and ingenuous principles, in»the construction of their plan of church g;o^'ernment ; and their ultimate de- cision in all disputed matters, is in their popular annual assembly, chosen, by certain rules, from among the preachers and societies. To them it appears agreeable, both to reason and the customs of the primitive church, that the people should have a voice in the temporal concerns of the societies, should vote in the election of church officers, and should give their suffrages in spiritual concerns. This subject, when discussed in the conference held at Leeds, in 1797, produced a variety of ar- guments on both sides of the question ; and on its being given against them, the dissentients proposed a plan for a New Itinerancy, and formed themselves into a meeting in order to cany it into immediate effect; Mr. William Thom being chosen president, and Mr. Alexander Kilham, secretary. A form of church a:overnment, suited to an itinerant ministry, drawn up at the request of the meeting by these two brethren, was soon printed, und^ the title of' '*• Outlines of a Constitution proposea for the Ex- amination^ Amendment and Acceptance of the Mem- bers of the Methodist j\'ew Itinerancy ^^^ which, with a few alterations, was accepted by the confer- ence of preachers and delegates. The preachers and people are here incorporated in all meetings for business, not by temporary concession, but by the essential principles of their constitution; for the private members choose the NEW CONNEXION. 143 class leaders, the leader's meeting nominates the stewards, and the society confirms or rejects the nomination. The quarterly meetings are composed of the general stewards and representati\ es chosen by the different societies of the circuits; and the fourth quarterly meeting of the }'ear, appoints the preacher and delegate of e^■ery circuit that shall at- tend the general conference. Further information respecting their principles and discipline, may be found in a pamphlet, enti- tled, " General Rules of the United Societies of Methodists in the A'ew Cojtnexion.^^ Their pro- fessions are at least plausible and liberal ; but as die sect has yet been of but a few years continuance, fittle can be said of it at present ; and it becomes matter of curious conjecture and speculation, how far its leading members, should they become firmly established in power and influence, \\\\\ act agree- ably to their present liberal professions. Numbers, &c. — In the year 1806, the new Me- thodists had 18 circuits, upwards of 30 preachers, and about 5918 members in their Connexion. The names of the circuits tlien ^vere, — Newcastle, Aln- wick, Leeds, Huddersfield, Halifax, Manchester, Ashton, Hanley, Liverpool, Chester, AVigan, Black- bum, Nottingham, Leicester, Hull, Sheffield, Lon- don and Lisbum.* * Mr. Myles's Chronol. Hist, of the Methodists. Mr. Evans's Sketch, and Mr. Fuller's edit, of H. Afl.ints's View. — See also Mr. Nightingale's Portraiture of Methodism. CALVINISTIC METHODISTS or MR. WHITFIELD'S CONNEXION, About the year 1741, or soon after Mr. Whit- field's second return from America, which in the course of his hfe he is said to have visited seven times, he entirely separated from Mr. Wesley and his friends, " because he did not hold the decrees." Here was the first breach -which warm men per- suaded Mr. Whitfield to make, merely for a differ- ' ence of opinion. Those indeed who held gene- ral redemption, had no desire to separate: but those who believed particular redemption, being determined to have no fellowship with men that " were in such dangerous eiTors,'' would not hear of any accommodation. So that, from the diffe- rence of the doctrines v.hich each party main- tained respecting the decrees of God, and free- will, the body of Methodists, already immense, divided into two separate communions, the Cal- MR. Whitfield's connexion. 145 vmistic and the Arminian ; these holding general y and those particular redemption. Mr. Whitfield, on being excluded from the pulpits in the establishment, preached both in cha- pels licensed imder the Toleration Act, in places ^vhich were unlicensed, in the open air, in Moor- Fields, on Kennington Common, in the pulpits of the Associate Presb}'tery in Scotland, in those also of the Scottish National Church ; and " if the Pope himself," said he, " would lend me his pulpit, I would gladly proclaim in it the righteousness of the Lord Jesus Christ." He distinctly professed him- self a minister at large. " Itinerating," he used to say, " is my delight." As a preacher he was more popular than Mr. Wesley, but not more di- ligent; every where in Great Britain, in Ireland, and in America, and wherever he went, he was still attended with the same success ; and indeed it is impossible to read, without admiration, an ac- count of the efforts made by both, to propagate their tenets in the different parts of the world. Men more laborious than they were will hardly be found since the days of the Apostles. " The}- repeatedly travelled over a space more than the circumference of the globe : where^ er they mo^ed, they were as a flame of lire, and left a train of evangelical light behind them. They were in preaching unwearied, t\vo, three, and sometimes four times a day ; and this often in places many miles distant from each other ; and notice having been previously given of their coming, thousands awaited and welcomed them, heard them with re- 146 CALVINISTIC METHODISTS verence, and received them as angels of God. Thus immense congregations were formed through all parts of the kingdom, especially in the great manufacturing towns, among the tin-mines, and the collieries.''* The lives of both were acti^'C and laborious in tlie extreme ; but a period was much sooner put to Mr. Whitfield's exertions than to those of Mr. Wesley, for he died in 1770, in the fifty-sixth year of his age, at Newbury Port., near Boston, in New England; so that America, which had con- stantly engaged much of his attention, was destin- ed to close his eyes. An account of his life was drawn up by the late Dr. Gillies of Glasgow. Numbers, Tenets, Worship, Church Go- vernment, &c. — The followers of Mr. Whit- field, Dr. Haweis tells us, " are, in the aggregate, a body nearly as numerous''! as those of Mr. Wes- ley, but not so compact and united. " Their principles being Cah inistic, recommended them especially to the various denominations of dis- senters, and to those of the reformecr*religion in Scotland and abroad. A great number of these joined Mr. Whitfield, as well as multitudes, who left the established Church. These \vere formed into congregations in di^'ers places, who, though * Dr. Haweis's History of the Church of Christy v. iii.p. 235. + Im/iartial History of the Church of Christ, v. iii. p. 259. But the general opinion, I believe, is, that Mr. Wesley's followers far exceed them in point of nuntbers. OF MR. Whitfield's coNNExio>r. 147 considerinsT themselves as one body, have not the same union and interchange as the followers of Mr. Wesley. The first and principal of the churches, at Tottenham- Court, observes the Church ceremo- nials and liturgy, the others use in general free prayer. Yet these consider themsehes not as dis- tinct independent churches, but formed under a foederal connexion : and some of these have no stat- ed pastor, but are suppled by a rotation of minis- ters. They have an ordination among themselves ; and where there is a stationary ministry, they still hold connexion with each other, and come up as invited or called upon to the greater congregrations, for a fixed space, according to an appointed routine. All these places of worship are supported, not like Mr. Wesley's, by a general fund ; but the expenses of the meeting, and salaries of ministers, ai"e pro- vided by the several congregations, and collected and expended in each by ste^vards chosen out of the principal people. The great chapels, in Lon- don, are managed by trustees, who were first ap- pointed by Mr. Whitfield himself; and on their se\ eral demises, have most faithfully and disinte- restedly devolved the trust on others; men hitherto above suspicion, and themselves the most liberal supporters of the cause entrusted to their care : and thus so fiir from diminishing since Mr. Wlytfield's death, the numbers who have joined them are vastly increased. These are every day trrowing more into bodies of real dissenters, and losing the attachment to the Church, -which was at first sti-ongly preser^ ed. Yet they continue very differ- ent from the Independents, \\^hom they most re- 148 CALVINISTIC METHODISTS semble, iii a variety of particulars — respecting iti- nerancy, church government, change of ministers, and mutual and more op^n communion. These conrregations are very numerously, and very se- riously attended. No A\here is the life of godli- ness more apparently preserved. The lay preach- ers, however, are compai'atively become few, the most having been ordained among themselves ; and the body is not governed by a general conference, nor the work supported by a common stock : but each congregation provides for its o^\ti expenses. Some chapels around London depend for their sup- plies of preachers, to be furnished from the great bodies in the metropolis. The richer congrega- tions are always ready to assist the poorer in build- ing or enlarging places of worship, and in helping a recent and weaker society, till they become suf- ficiently numerous, and able to defray their own expenses."* Countries where found, &c. — The Cal- vinistic Methodists, though they consider them- seh es as a body, are not incorporated so closely '- as the followers of Mr. Wesley, bur are chiefly under the direction or influence of their minis- ters or patrons, and are dispersed over England, Wales, Ireland,! and America. Mr. Whitfield built and established an oi-phan house in Georgia, for * Jmfiartiul History of the Church of Christ) v. iii. pp. 259— 26 1. t The only Methodists, properly so called, to be found in Scotland, are of Mr. Wesley's Connexion. OF MR. Whitfield's connexion. 149 which he made large collections both in this coun- try and in America. This institution was after- wards converted into a college for the education of young men, designed chiefly for the ministry ; but it has lately been burnt down, and the whole of the benefice annexed to it is now in possession of tlie state. He also built, at his own expense, two ex- tensive buildings in London for public worship, under the name of Tabernacles ;* one in Totten- ham-court-road, and the other in Moorfields : and both these are perhaps as well attended, to this day, as any other houses of public worship in Bri- tain, or in the world; the numbers that regularly flock to them being almost incredible. This class of Methodists have also, in diflerent parts, a consi- derable number of preachers, whose congreg-ations, and the societies connected with them, are very extensive. ♦ Just after the fire of London in 1666, by which eigh- ty-nine parish churches were burnt down, " some tempo- rary places were erected with boards, where, as well as in their own abodes, the non-conformists preached. They were called Tabernacles ; a name which has been since fa- miliar among those who worship apart from the establish- ment." Messrs. Bogueand Bennett's /T/s^orj/, v. i. p. 101. VOL. III. V (JALVINISTIC METHODISTS OF LADY HUNTINGDON'S CONNEXION. Mr. Whitfield was chaplain to the h\te Countess DoAvager of Huntingdon, a lady of gi^eat piety and benevolence, who formed and warmly patronised a distinct connexion, much on his plan, and according to his principles, which subsists to the. present day. On her Ladyship's death, which happened in 1791, Lady Anne Erskine, sister, or a near relation of the celebrated counsellor of that name, now Lord Erskine, took her situation, and is said to have been equally attentive to the con- cerns of this part of the religious com^giunity. Lady H. erected chapels in various parts of the kingdom, and built a college at Trevecka in Wales, for the purpose of educating pious young men for the ministr}\ Her own labours, we are told, were unwearied, her liberality extensive, and her whole deportment humble and pious ;* * For some account of Lady H. see vol. iii. of Dr. Havveis's History of the Church. LADY Huntingdon's connexion. 151 and in this connexion alone, including the countiy congregations, in England, Wales, and Ireland, it is said, there ai'e now no less than one hundred thou- sand members. She " left all her numerous chapels in the hands of devisees ; they pursue exactly the same method of procedure as she did. ' A number of ministers of the established church, and especially from Wales, where she long resided, continue to supply in rotation the larger chapels of her erection ; and those who were her students in her college in Wales, or have since been educated at Cheshunt, with others approved and chosen for the work, are dispersed through Great Britain and Ireland. All these ministers serve in successio7i ; not depending upon the congregations in which they minister for their support, but on the trustees, under whose di- rection tliey move. Every congregation furnishes a stipulated maintenance to the minister during his residence among them, and his travelling expenses : but in no congregation do they remain as stated pastors, but expect a successor, as soon as the time affixed for their stay is completed. Nor can any of tlie congregations dismiss the person resident, or procure a change, but by application to the trus- tees, such being the conditions on which they en- gage to supply them with a succession of ministers. If any minister is peculiarly useful, and request is made that his stay may be prolonged, it is usually complied with ; nay, sometimes at the desii-e of the people he is allowed to settle among them, liable 152 CALVINISTIC METHODISTS however to a call of two or three months annually, to be employed in the work at large. And if any minister is not acceptable, ©r his ministry benefi- cial, his stay is shortened, and he is removed to another station. Two rules are established and knovvn: (1.) That if any person leaves the con- nexion, to which he has no tie, but choice, he is admitted into it no more ; though the trustees as cordially rejoice in his usefulness in another deno- mination of Christians, as in their own. (2.) It is also constantly enforced, that if any man departs from the Calvinistic articles of the Church of Eng- land, or incurs reproach by any accusation of im- morality, he is summoned to exculpate himself be- fore the trustees, and heard with all candour; but if the fact be established, he is dismissed, without any possibility of being ever again admitted to minister in any of their congregations. The bent of these congregations is strongly to the established church. Her liturgy is used in public worship in all the prin- cipal chapels. Ministers of the establishment, such is tlie lenity of the times, serve without interrup- tion. Indeed, all persecution for rel^ious differ- ' ences is become so opposite to the spirit of the na- tion, that these things usually pass witliout censure. Probably the bishops themselves wish not to alien- ate large bodies of the most active and exemplary Christians farther from the Church, by useless irritation."* * See Dr. Haweji's Hint, of the Church of Christy vol. iii. p. 261—263. OF LADY Huntingdon's connexion. 153 The property left by Lady Huntingdon for car- rying on the work in which she had so A\armly engaged, was seized at her death by the Ameri- cans of Georgia and CaroHna, where it lay ; and her assets in England, her chapels excepted, were not found sufficient for her engagements ; " yet, however unable to recover her estates, all claims have been discharged ; and the chapels, according to her will, maintained with less incumbrances than at her decease.'' " The seminary in Wales ceased at her Lady- ship's death, the lease being just expired, and no endowment left, her income dying with her : but a new college on a plan more promising for lite- rature, has been established at Cheshunt, in Hert- fordshire, near London; and under the superin- tending care of trustees appointed for that pur- pose." The students are not received into this college too young, nor much advanced in life ; usually between the age of twenty and thirty ; and the term allotted for their studies is three or four years. Their education and maintenance is en- tii'ely free ; " and at the expiration of the term of their studies, when they have been examined, and judged fit to proceed to die ministry, tliey are un- der no restrictions, but may apply for admission into the established church, or any other denomi- nation of Christians. If Christ be but preached, the end of our seminary is answered."* * See Dr. Haweis's History of the Church, volume iii. page 256—7. This author's acknowledged connexion 154 methodists. Miscellaneous Remarks on the four Classes of Methodists. — This, among those that bear the general name^f Methodists, there are four distinct bodies, each of which has a disciphne and regulations peculiar to themselves; avjd thus have we beheld the Methodists become, from small beginnings, one of the largest sects that are now to be found in the Christian world. They continued, for some time, in the bosom of the church in which they originated ; and if some of their doctrines first gave offence to the established clerg}-, the appoint- ment of lay-preachers was reckoned much worse ;* and their being appointed witliout any form of or- dination whatever, which almost all of them were,t subjected them to contempt and reproach, which their want of learning, and very often of natural abilities, did not contribute to remove. Butwhat- with .the above seminary at Cheshunt, must, doubtless, authenticate what I have now laid before the reader, on the subject of this article ; and sanction the use which I have here made of his Church History. On this his connexion, I presume not to make any remarks, much less do I take upon me to decide for those who seem to doubt whether the Doctor is more a churchnlan or a dis- senter. * The respectable author of Zeal without Innovation, speaking of l;y some of their brethren, in October 1728, " deposed him from the office of the holy ministiy ; prohibiting and discharging him to exercise the same, or any part thereof, in all time coming, under the pain of the highest censures of the church." From this sentence Mr. Glas appealed to the General Assembly of the Church of Scotland. In the mean time he continued the exercise of OR SANDEMANIANS. 177 his ministry; and, from among his numerous fol- lowers, (for his popularity was then great, notwith- standing the peculiarity of some of his opinions,) he formed a congregation on his own principles, Avho, for some time, assembled at Tealing^ near Dundee, the parish of which he had been origi- nally ordained pastor. But, a few years after, that congregation, with the addition of some other members, assembled in the town of Dundee. In the year 1729, Glas published a treatise, en- titled The Testimony of the King of May^tyrs^ as expressed in the answer of Jesus Christ to Pilate, (John xviii. 36 and 37,) " My kingdom is not of this world," &c. In that ti'eatise, Mr. Glas pretty fully illustrated his sentiments on the points of dis- pute bet\\ een tlie synod and him. His appeal from the sentence of the synod being referred to the Commission of Assembly, that court, after hearing his speech in defence, (which, with the other two treatises abov-e mentioned, was afterwards published under the title of Glas's JVorks^ vol. i. Edinburgh, 1761, and 2d. edit. vol. i. Perth, 1782,) affirmed the sentence of deposition pro- nounced by the synod, 12th March 1730. Glas's being the first schism in the Church of Scotland, after its establishment in consequence of the Revolution, 1688, made a good deal of noise in that part of the kingdom,* and produced several * |C7* It is therefore by mistake that the Seceders, &c. ^tand before the Glassites, in p. 36, above Several esta- blished ministers, it appears, thought well of Mr. Glas's 178 GLASSITES contro\^ersial tracts, as may be seen in his Works; the first edition, in 4 vols. 8vo. 1761, and the se- cond at Perth, in 5 vols. ^vo. 1782. But Glas's separation was soon followed by a Secession^ much better calculated to atti'act the at- tention of greater multitudes, and, consequently, more formidable to the established Church. The leaders of this secession, consisting of six or eight very popular ministers of the Establishment, in- stead of denying, as Glas had done, any warrant in the Scriptures for the national covenant, main- tained its moral oblia-ation on all the inhabitants of Scotland. They complained of the relaxation of discipline in the established Church ; they inveigh- ed w ith much acrimony against the laws of patron- age ; published an act and testimony against the sins of the times, and contended that the people ought to be allowed to elect their own pastors. They however denied the appellation of schisma- tics ; maintained their strict adherence to Presbyte- rian principles, and lamented tlie necessity to which they were reduced, of seceding from the churcK- courts of the Establishment ; which mey did only because they were conducted on principles repug- nant to the original constitution of tlie Scottish na- tional Church. On account of these principles, they also were deposed by the General Assembly, in 1733 and doctrines and practices, but few were disposed to embrace them so far as to give up their livint^s in the Kirk, except Mr. Byers of St. Boswells, Teviotdaic, and Mr. Ferrier of Largo, in Fife. V OR SANDEMANIANS. l79 1734. The followers of these seceders sooft be- came so numerous as to alarm many who were friends to the Establishment; and hence it was, that many addi'esses, petitions, and remonstrances, ap- peared at different periods in their favour. Hence, also, happened the remarkable circumstance rela- tive to the case of Glas, which has occasioned this glance at the secession, that would have otherwise appeared foreign from the present article. The deposition of Mr. Glas was, by some, deem- ed a precedent fur deposing the Messrs. Erskines, &c. leaders of the secession. It was very obvious, from the principles of the former, not only that his followers never could be numerous, but that such principles never could be admitted in any national church. From him, therefore, the established Church had little or nothing to fear. Conse- quently, some mitigation, or modification of the censure inflicted on him, while it could not be in- jurious to the Establishment, might, it was thought, aid the friends of the leaders of the secession, in ap- plying for a repeal or modification of the sentence of deposition against them. So it was, therefore, that M'ithout any applica- tion by Glas, or any of his followers, the General Assembly, in May 1739, about nine years after he had been deposed, " did take off the sentence of deposition passed by the Commission, 12th March 1730, against Mr. John Glas, then minister at Teal- ing, for Independent principles; and did restore him to the character a?id exercise of a minister of 18© . GLASSITES, the gospel of Christ ; but declaring, notwithstanding ^ that he is not to be esteemed a minister of the esta- blished Church of Scotland-, or capable to be called or settled therein^ until he shall renounce the prin- ciples embraced and avowed by him, that are in- consistent with the constitution of this Church."* Whatever were the views of those who moved, or of those who adopted this measure, the breach between the established Church and the secession was not thereby healed. — But to return to the Glassites. Mr. Glas, after his deposition, continued tlie ex- ercise of his ministry, (though deprived of his sti- pend,) and not only preached occasionally in most of the principal towns in Scotland at different pe- riods ; but erected churches, wherever he found a competent number of persons who adopted and co- incided with his opinions. The most numerous of these was the congre- gation which assembled at Dundee^ composed cC such of the inhabitants of Tealing ^s adhered to Mr. Glas after his deposition, and some of the in- habitants of Dundee and its vicinit}^ \\ ho follow- ed their example ; all of whom, however, did not, for several years, amount to two hundred per- sons at any one time. But soon after the erec- tion of that church at Dundee, smaller congre- gations were put into church order at different places; such as Edinburgh^ Perth^ Diinkeld^ Ar- * Scots Magazine} vol. i. p. 233. OR SANDEMANIANS. 181 hroathy Montrose, Aberdeen^ Glasgow, Paisley^ Galashiels, Newcastle, &c. Glas, as has been observed, published a variety of tracts and treatises at different periods, mostly in the polemical style ;* and a Mr. Robert Sande- man, originally educated and destined for the mi- nistry of the established Church, having embraced Mr. Glas's principles, was soon after ordained an elder of the church at Perth, from whence he after- ward moved to Edinburgh. The writings of the late Mr. James Ilervei/, of ffeston Flavell, having attracted much attention, especially among those ^^ ho held what are com- monly called Calvinistic doctrines, and Mr. San- deman considering some of Mr. Hervey's senti- ments, as vvell as those of various authors, \\ horn he recommended, bodi in his Meditations, and in his Dialogues between Theron and Aspasio, as very erroneous and unscriptural ; the former, in a series of letters, entitled, Letters on Theron and Aspasio, (first published at Edinburgh in 1757, afterward at the same place in 1759, and lat- terly at London, in two volumes 8vo, 1768,) * ICT^ Mr. Glas, who was anative of Fife, died in 1773, al ihe age of 78. He had fifteen children, all of whom hCi outlived. His son George was the well known and unfor- tunate Captain Glas, author of the History and Conquest of the Canary Islanda, 4to, and of a Description of Teneriffie, &c. He was barbarously murdered by some villains in his ship, who were aware that she contained much treasvire. ' VOL. III. A a 182 'CLASSITES, combated not only the doctrines of Mr. Hervey, and other popular authors, but those of the more fashionable preachers, andt^ven of some celebra- ted philosophers, such as Locke^ D. Hume^ &.c. These Letters, which Sandeman published un- der the signature of Pal^mon, were written in a style more suited to atti'act general notice dian that of Mr. Glas ; though the peculiar doctrines and tenets of both are in perfect unison. Sande- man's attacks were so pointed, or, as some said, executed with so much acrimony, that they gave great offence, especially to the devout on both sides of the Tweed ; and so generally displeasing were they considered, that the celebrated Mr. George JVhitfield, when preaching at Edinburgh, about the time of the first publication of these Letters, it was- said, observed, that " the author of those Let- ters ought to be called Ishmael^ because his hand is against every man, and therefore every man's hand ought to be against him."' Chiefly, as it was commonly sai^^ in conse- quence of reading those Letters, some persons in London became proselytes to tlie principles and opinions of Sandeman, and were, for that reason, there denominated Sandemanians ; and in the year 1762, a small congregation of those prose- lytes w ere put into church order, upon the prin- ciples of Glas and Sandeman ; as were also, some years after, smaller congregations in different parts of Yorkshire, at JVotting/mmj Liuerpool, OR SANDEMANIANS. 18 r> Whitehaven^ &c. all in communion, upon the same principles, and after the same model of the congi^egations denominated Glassites in Scotland.* Distinguishing Tenets. — Having said so much on the origin of this sect, it seems proper to proceed to their peculiar tenets and practices ; as an introduction to which, it will be necessary to give a compendium of the faith for which they con- tend, and from ^vhich, they say, their peculiar te- nets and practices follow as necessary consequents. We may, then, take a summary of the faith of this sect, from the following words of Sandeman ; Mho, speaking of his Letters, says, " The motto of the title-page of this work is. One Thing is needful; which he calls the sole requisite to justification, or acceptance with God. By the sole requisite, he understands the N\ork finished by Christ in his death, proved by his resurrec- tion to be all-sufficient to justify the guilty ; that the whole benefit of this event is conveyed to men, only by the apostolic report concerning it 5 that ever}^ one who understands this report to be true, or is persuaded that the event actually hap- pened, as testified by the apostles, is justified, and finds relief to his guilty conscience ; that he is re- * iCj" Mr. 5. Pike^ pastor of an independent congrega- tion in London, and a lecturer at Pinner's Hall., joined the Sandemanians in London in 1765, and became an eminent preacher among them. 184 'GLASSITES, lieved, not by finding any favourable symptom about his o^^^l heart, but by finding- their report to be true; that the event itsClf, which is reported,' becomes his rehef so soon as it stands true in his mind, and accordingly becomes his faith ; that all the Divine power which operates on the minds of men, either to give the first relief to their con- sciences, or to influence them in every part of their obedience to the gospel, is persuasive power, or the forcible conviction of truth. " That aH men are equally fit for justification, or equally destitute of any plea for acceptance with Go D ; that those called the stricter sort, can- not, by their utmost assiduity ia devotion, contri- bute any more to this end, than the most notorious felons, ready to suffei" for their crimes ; that, in this respect, no one of mankind has the least room to glory over another ; that man's impotency to do what is pleasing to God, lies in the aversion of his will ; and that all men are as able to please God as they are willing. W " That the supernatural facts recorded in the writings of the apostles, open to view a further discoverv of the Divine character, than can be learned from any thing observable in the course of nature; tliat in the work finished by Christ on the cross, this new discovery of the Divine character was made ; that thence it appeared that God might be just in justifying the ungodly, or OR SANDEMANIANS. 185 those who have nothing about them but what fits them for condemnation; that this is proved and demonstrated, with evidence sufficient to counter- balance all objections, by the resurrection of Christ from the dead ; that every one who is persuaded of the fact of Christ's resurrection, as circumstanced in the Gospel History, even when he finds nothing about himself in the w^ay of wish, desire, or other- wise, but \vhat renders him obnoxious to the Di- vine displeasure, knows how God may be just in justifying him, and receiving him into favour pre- sently as he stands ; so finds relief from the dis- quieting fear, for which no remedy can be found by any argument drawn from any appearance of God in the course of nature. " That the great mistake of popular preachers, or the chief leaders in devotion, lies in this, that they cannot understand how God can appear to an unrighteous person, just in justifying him as he pre- sently stands, without feeling some motion or ten- dency in his will towards a change to the better; whether this motion be called some faint desire to close M'ith Christ, to trust in him, to put forth an act of faith, or by any other name. " That, in effect, they make their acts of faith to stand, not only for the ground of acceptance with God, but also for the evidence and proof of one's being in favour with God ; that, accordingly, they show their disaffection, not only to the justify- ing work of Christ, but also to the works of self 186 . GLASSfTES, denied obedience, wherein his people are called to to be conformed to him, as a proof of their being his disciples indeed : that the appropriation contended for in the popular doctrines, is disagreeable to the Scripture, and productive of the worst conse- quences ; that no man can waiTantably be assured that he is a Christian, a believer in Christ, or an ob- ject of the peculiar favour of God, any otlier way than by being assured, on good grounds, that his practice in obedience to the peculiar precepts of Christianity, is influenced by the love of that same truth which influenced the lives of the apostles.'** In fine, the Glassites hold no kind of commu- nion with any church or society, nor even with any individuals, but such as profess perfect agree- ment with them on the absolute and unlimited sovereignty of God, and on the all-sufiiciency of ■flie work of Christ, to justify the most guilty of mankind. But while they thus contend for jus- tification though the righteousness of Christ, im- puted to sinners without works, they no less stre- , nously contend for the strictest ob^gflience of every one of their members to the peculiar pre- * |0""Mr. Sandeman was a native of Perth, and died in 1771, aged 5 3, at Danburij., in America, where he erected several congregations, particularly in New' England. Besides his Letters on Theron and Asfiasio^ Jn Episto- lary Corresfiondence between S. P. and R. S. (S. Pike and R. Sandeman,) and several other religious tracts, were pub- lished under his niimc. • OR SANDEMANIANS. 187 ^epts of Christianity, as practised in the churches planted by the aposdes. Discipline and Government. — Hence they maintain it to be indispensably necessary to pay the strictest attention to the exercise of the law of love, as laid down in Matthew xviii. " If thy brother shall trespass against thee, go tell him his fault between thee and him alone,'' &:c. ; and, therefore, when any one brother gives of- fence to another, either by word or deed, or says or does any thing which occasions uneasiness of mind, or tends to cool the affection or esteem which they ought to hold for one anotliei', the person so offending, whatever be his rank or sta- tion in civil life, is to be immediately told his fault by the brother offended, whatever may be the rank or station of the latter. If, in the conference between the two, the brother offended be satis- fied by the profession of repentance of the offen- der, the fault is to be forgi\en, and no more heard of. If otherwise, cause of the offence is to be told to one or two other brethren, in presence of the offender; who, if his repentance satisfies them, is in like manner to be forgiven. But if the offender hear not them, or if thev are dissatisfied with his profession of repentance, the cause of offence must be stated to the whole church; and if the church sustain the cause of offence, as supported by Scrip- ture, the offender must be put away, or excommu- nicated by prayer. ^ They also contend for the strict obser^'ance of 188 GLASSITES, the other rule of discipline, prescribed by the apos- tle, in 1 Cor. chap. 5, which differs from the for- mer rule in this respect, that where any one who is called a brother, turns out to be, by clmracter^ a fornicator, or covetous, or an idolater, or a drunk- ard, or an extortioner, the offence occasioned by his practice is not to be the subject oi private deal- ing, between two or three brethren, but must be directly laid before the whole church ; who, if the character be established, must put him away by excommunication, whatever may be his profession of repentance at the time. But in this, as well as in the former case, the offending brother is to be restored to communion with the church ; and love confirmed towards him, whenever it shall appear, to the satisfaction of the church, that he repents, and is in danger of being swallowed up, with over- much sorrow, according to the apostolic precept, 2 Cor. ii. 6 — 8. In both cases, the whole church must be unani- mous: nothing can be done by a majority^ or plu- rality of votes ; for that these people think inconsis- '- tent with charity and brotherly love ; ^d all their acts of discipline, whether in the reception, excom- munication, or restoration of members, or indeed in any other matters which come under the consi- deration of the church, are preceded by prayer to God. It is rather by this strictness of discipline, than by any other peculiar tenet or usage, that this OR SANDEMANIANS. 189 sect are to be distinguished from other dissenters; for various classes of the latter profess to hold both the faith and other tenets held by them. But this, by which the Glassites^ or Sandemanians^ are most readily distinguished from other sects, not only pre- vents their becoming numerous, but keeps their numbers in a state of constant fluctuation. They hold it to be unlawful to have any familiar intercourse with persons excommunicated : or to eat or drink with such, in the same May as they mav do with those of the world vrho never m.ade their profession. Persons desirous of being admitted members of these churches, are received with prayer, and the imposition of the hands of the presbytery; what- ever may have been their former practices and characters ; but only in case of their profession of the faith, and of obedience to the laws of Christ, satisfying every member of the church. They not only maintain the lawfulness of bap- tising the children of their members, (as well as such professors as were not previously baptised,) but refuse to hold communion with those who deny the lawfulness of infant baptism; and tliey believe, that all children, without discrimination, who die in a state of infancy, will be found among the living in the New Jerusalem, or be subjects of the kingdom of Heaven.— Mark x. 13—16. : Acts ii. 39, and VOL. III. B b 190 GLASSITES xvi. 15, & 31.; Rom. v. 19—21.; 1 Cor. xv. 22.; * Rev. XX. 12—15, &c. These people maintain the necessity of at least two bishops, pastors, or Elders, (which they hold to be different names for one and the same office,) in each church; insomuch, that they cannot, accord- ina: to their notions of the order of the churches planted by the apostles, either eat the Lord's Sup- per, or go about any act of discipline, in receiving, putting away, or restoring members, by prayer, without two or more elders being present. In calling persons to exercise the office of bishops or eldei's among them, this sect are guided by the insti'uctions of Paul to Timothy and Titus, ( 1 Tim. iii. 1 — 7, and Tit. i. 5 — 9,) according to the literal signification of the apostle's words, without regard to the literature, rank, or station of the persons to be called. Engagements in trade, if they do not distract or entangle the man wiih the affairs and cares of this life, afford no objection to one's being called to the office. Their elders are jordained by ' prayer, with fasting, and by the imposition of the hands of the presbytery, and with giving the right hand of fellowship. In choosing deacons, likewise, th^se people are guided by the instiuctions of the same apostle, (1 Tim. iii. 8 — 13, in connexion with Acts vi. 1 — 6;) according to which they hold the character of the deacons to be the same as required in those OR SANDEMANIANS. 191 called to the elders' office ; with this only differ- ence, that the latter must be apt, or fit to teach. Second marriages disqualify both elders and dea- cons ; but none of them are allowed to continue widowers, but such as can do so with a ^ood con- science, and without impurities, according to 1 Cor. vii., which is indeed the rule for marriage held by this sect, in regard to fl// their members of either sex. They consider the apostle's words, 1 Tim. iii. 11. to be applicable to ministering widows, rather than to the xvives of elders or deacons; the word r^va/xaf, denoting, in that passage, wo?nen, rather than wives, and die pronoun " their, ^^ being a supplement, not authorised by the original. From the apostle's other instructions, 1 Tim. v. 3, 4, 5, and 9, 10, they conceive themselves authorised to set apart any widow of threescore, or up\A'ards, (who has been the Avife of one man, and has the other cha- racters mentioned by the apostle,) as a deaconess, or ministering widow, for the service, care, and ex- ample, of her own sex. The bishop, or elder, the deacon and the deaconess, these people hold to be the only officers, or office-bearers authorised to be appointed in any church of Christ. Worship, &:c. — They assemble every first day of the week, chiefly for the purpose of breaking bread, ?. e. partaking of the Lord's Supper; of which every member, who can attend, must par- take, Matth. xxvi. 2G— 28 ; Acts ii. 46, and xx. 7 ; 1 Cor. ji. 23 — 29, &c. ; and they hold it to 192 GLASSITES, be both the duty and prh ilege of every male mem- ber, both to pray in the church, when called on by the presiding elder, and to gxhort his brethren, ac- cording to the gifts bestowed on him. Matth. vi. 5 — 15. ; Rom. xii. 3 — 8. ; 1 Cor. 12 and 14. pas- sim ; Heb. iii. 12, 13, &C. After singing from the Psalms of David, (which are sung in course from beginning to end,) their meetings are opened on the Lord's day, by one of their elders repeating the Lord's Prayer ; then four, or more of the brethren, pray in succession, as called; two or more verses of the Psalms, in metre, being sung before each prayer : one of tlieir elders next prays for the Di- vine blessing on the reading of the Scriptures; \\'hich are generally read in the following order : one chapter of the Pentateuch, one of the historical ^>art of the Old Testament, one of tlie book of Job, Psalms, Proverbs, Ecclesiastes, or Song of Solo- mon, and one or two from the Evangelists, or Acts of the Apostles, in the forenoon ; which are follow- ed by one or two of the elders, holding forth the doctrine of the Lord and his apostles. W In the interval betwen the fore and afternoon's service, the disciples all dine together in one room, where that convenience can be got ; which they call their y^fl-^^^ of charity^ or love feasts^ which are con- cluded with one, two, or more hymrijs, and the kiss of charity. — Acts ii. 42, 46, 47. ; 1 Cor. xi. 20 — 22. ; 2 Pet. ii. 13. ; Jude 12. The afternoon's service is also opened by sing- iiig some verses of a Psalm, which is succeeded by OR SANDEMANIANS. 193 one of the elders praying for a blessing on the read- ing of the Scriptures ; when two chapters from the Prophets, and two or more from the Episries, or the Apocalypse, are read. These are followed by another elder, praying and holding forth the public doctrine ; after which, is a prayer for the ordi?iance of the fellowships or commiimcation : in which every member contributes, according to ability, for sup- plying the wants of the poor, and the other pur- poses of their common concerns. — Acts vi. 1 — 4. ; 1 Cor. xvi. 1, 2.; 2 Cor. ix. 1 — 8.; Romxvi. 16.; 1 Cor. xvi. 20, Sec. They then proceed to the Lord's Supper ; one of their elders praying first before breaking the bread, and afterward before distributing the wine : which are handed to the members bv the deacons. This is succeeded by a song, or hymn, in praise of their Redeemer, taken from Rev. v. 9. and 10. See Matth. xxvi. 30, and Mark xiv. 22—26. If time permits, the brethren are, after a prayei' for that ordinance, called on to exhort one another, or to propose any question or subject for their mu- tual edification; according to Rom. xii. 6 — 8.; 1 Cor. xiv. passim; 1 Thes. v. 11.; Heb. x, 23 — ■ 25. ; and the worship is concluded with one of the elders repeating the Lord's Prayer, with singing two or more a erses of a Psalm ; and with the apos tolic benediction. Besides this service on the first day of every week, they .meet on other days, according as cir- 194 GLASSITES, cumstances will permit, for reading the Scriptures, for exhortation, and for discipHne, &c. Their women are not allowed 1p speak in the churches, farther than professing their faitli when first ad- mitted, or delivering their minds, when called on in cases of discipline. — 1 Cor. xiv. 34. ; 1 Tim. ii. 11, 12. Every individual, desirous of being admitted as a member, must make a profession of his faith in presence of the church ; and if, after having done so, and answered such questions as are put to him, for the purpose of ascertaining his oneness of mind with the church, all the members agree to his admission, he is received with prayer, and the imposition of the hands of the presbytery, 1 Tim. iv. 14. and v. 22., and then the brethren salute _ him with the kiss of charity. They hold it to be unlawful to lay up treasures on earth, and profess to consider themselves, and all that they have or possess, as liable to the calls of the poor, and the concerns of the kingdom of heaven. — Matth. vi. 19, ad Jinem; Luke xiv. 26, 27.; 1 John iii. 16 — 18, Sec. In ecclesiastic matters, all the members are considered as bre- thren, on a perfect equality ; whatever may be the difference between their rar\_ks, and stations in civil life. — Matth. xxiii. 8 — 12. ; James ii. 1. ; Luke xxii. 25, 26. ; but they profess conscientious subjection to all in authority, and hold it to be their bounden duty to render to all men their dues, ac- cording to the literal meaning of Romans xiii. OR SANDEMANIANS. 195 They hold it to be their duty also, to abstain from eating blood, and things strangled; and, ac- cording to Acts XV. 29, &c. they allow of public and private diversions and amusements, so far as not connected with things really sinful, or as not incapacitating them to give to those who need, ac- cording to Gal. vi. 10. ; but holding the lot to be sa- credy and the casting of it an* appeal to God, (Prov. xvi. 33, Sec.) they abstain from lotteries, playing at cards, dice, and all chance games ; as well as from every species of swearing, unless when called on by lawful authority, in order to the confirma- tion of truth, and to put an end to strife. SECEDERS. Name. — As the term Dissenter comes from the Latin word dissentio, to differ, so the appellation Seceder^ is deri^'ed from another Latin word sece- do, to separate, or to withdraw from any body of men with which we may have been united ; and the Secedei's are a numerous body of Presbyteri- ans, whose predecessors first broke off from the Established Kirk in Scotland about the yeai' 1733. Rise, Progress, and History. — This seces- sion arose from ^'arious circumstances, which the Seceders conceived to be great defections from the established constitution of the Kirk. Among others, it was enacted by the General Assembly, that no notice should be taken, in their records, of any dissents or protests against thei'* decisions ; and in 1732, the Assembly had un^er their con- sideration an overture, which proposed to give the power of electin?^ ministers for vacant parishes, w^hen the patron should not exercise his right, to the majority of heritors and elders, on the simple condition of the heritors being Protestants ; their SECEDERS. 197 non-residence, or their attachment to Episcopacy, and the exiled family, being considered as no dis- qualification. Many presbyteries opposed this overture ; and remonstrances were presented against it, subscribed t)y forty- two ministers, and more than seventeen hundred pri\'ate Christians. - It was, notwithstand- ing, passed into an act ; soon after which, Afr. Ebenezcr Erskine^ minister at Stirling^ in a ser- mon, preached at the opening of tlie synod of Perth and Stirling, testified against some things which he considered as public evils ; particularly this act, and the conduct of church-courts in the mode of settling ministers. The synod pronoun- ced him worthy of censure ; upon which he, with several other ministers, protested and appealed to the General Assembly, which sustained the deci- sion of the synod. Mr. E. then protested against this sentence also, as infringing on the right of ministers to testify against sinful courses, and as subjecting him to censure for what he conceived to be his duty. Three other ministers, viz. Messrs. TFilliam Wilson of Perth ^ Alexander Moncrieff of Abernethy^ and James Fisher of Kinclaven, adhered to this protest. All the four w^ere after- wards suspended ; and eventually loosed from their relation to their respective charges, because they refused to withdi'aw their protest, and profess their sorrow for what they had done. In their protest against the latter decision, they declared, that " they were laid under the necessity of ma- lying a secession, not from the principles of the VOL. III. c c 198 ■ , SECEDERS. Church of Scotland, as stated in her tests of ortho- doxy, but from the prevailing party in that church, till they should see and am^d their errors." They accordingly, in 1733, formed themselves into a presbyter)', (to A^hich they gave the name of j4s- sociate,) that they rnight consistently adhere to their principles, and afford assistance to oppressed con- gregations. They soon after published what they called, " A Testimony to the doctrine^ xvorship^ govern- ment ^ and discipline of the Church of Scotland •'^ in which they state tlieir secession on the following grounds : — 1. That the preA^ailing party were breaking down the Presbyterian constitution, by trampling on those fundamental rules of the church, which limit the mode of procedure in the framing of new acts ; — by their tyranny with respect to the settlement of vacant parishes ; by their ejection of ministers, merely for protesting against an act of Assembly ; and by their threatening \^th the high- est censures those \\ ho should admit to commu- nion such as could not in conscience acknowledge the ministry of inti'uders. 2. That their conduct had a direct tendency to corrupt the doctrine of the church y — parti- cularly, in dismissing Professor Simson of Glas- goiv, without any adequate censure, although it had been proved, that, besides several other dangerous errors, he had taught, that the Son is not God SECEDERS. 199 equal with the Father ; and in cares:>ing Professor Campbtll of St. ylndrexvs^ ahhough, in his writings, he had taught that self-love is the chief motive to all virtuous actions, and had ridiculed practical re- ligion as enthusiasm. 3. That sinful silence was imposed upon minis- ters, as a term of communion, in direct opposition to dieir vows at ordination. 4. That they disregarded all means used for re- claiming them from their sinful courses. — And, 5. That the brethren, who made this secession, found themselves otherwise precluded from main- taining a proper testimony against these and other evils. They continued, however, to hold communion with several members of the established Church, till such time as there seemed to them to be no rea« son to expect any redress of grievances. In 1734, the General Assembly empowered the synod of Perth and Stirling to restore these minis- ters to their pai'ishes, and they have been blamed for not returning to the Establishment on this occa- sion. But, after frequent meetings for deliberation as to their duty, they judged that the principal grounds of their secession were yet remaining, as this appointment neither condemned the act of the preceding Assembly, nor the conduct of the com- mission— as there had been no sufficient testimony 200 SECEDERS. lagainst inti'usions, or against the corrupt doctrine taught in the church, and as there had been no vin- dication of the right of ministers to testify against defections. This appointment they therefore con- sidered to be rather an act of grace than of Justice ; and no proper reparation having been made for the injury done to truth, they conceived they could not return to the church- courts upon this ground. They afterwards published what was called a Judicial Testimony/, Act^ Declaration, &c. more particularly expressing tlieir adherence to former reformations, and their condemnation of \'arious courses of defection. This was enacted in 1736, and to this it has been the custom to require an ac- cession from all those who are admitted to commu- nion with the society. The leaders in the Establishment being greatly provoked by the plainness of this second Testimo- ny, and the success ^^ ith which it was attended ; as it was followed by the accession of several minis- ters, and of a great body of private Christians ; the seceding ministers were libelled, and cited to ap- pear before the Assembly in 1739. But when they appeared, as the Assembly chiefly consisted of intruders, and of others deeply engaged in defec- tion, they declined its authority, as not being a righdy constituted court of Christ. In consequence of this, without any charge, either of error or of immorality, they Avere deposed (by the next As- sembly, 1740) from the ministerial office, as to tlie exercise of it in the Establishment. SECEDERS. 201 As they declared their adherence to the cove- nants of their ancestors, they proceeded, in 1743, to renew them, in a bond or engagement, suited to their circumstances. In this, they tell us, they did not intermeddle with civil matters, but entirely confined themselves to those that are sacred, or such things as are properly connected with reli- gion. In 1745, tlie seceding ministers were be- come so numerous, that they disjoined themselves into three different presbyteries, under one Synod, when a very unprofitable dispute divided them into two parties.* Burghers and Antiburghers. — In their synod every thing was conducted with the greatest harmony, till they entered on the consideration of the following clause contained in the Burgess-oaf/i, administered in several of the Ro}'al boroughs of Scotland : — " I protest before God, and your lord- ships, that I profess, and allow with my heart, the true religion, presently professed within this realm, and authorised by the laws thereof : I shall abide thereat, and defend the same to my life's end : re- nouncing the Roman religion called . Papistry." — Mrs. Ebenezer and Ralph Erskines, James Fisher, and others, maintained, that there was no inconsist- ency in Seceders swearing this oath, because the religion established in Scotland was still the true religio7iy notwithstanding all the faults in the man- ner of professing or of settling it ; and these, on ac- count of their sentiments, were called Burghers. * The first meeiing of the Synod in the secession was held at Stirling, 1st Tuesday of March, 1745. 202 SECEDERS, Messrs Alexander. Moncrfiff, Thomas Mair, Adam Gib^ and others, no less warmly contended, that this clause could not be sworn by Seceders, without a renunciation of their testimony ; because swearing to the true religion presently professed and authorised by the laws, imported a swearing to it as professed and authorised ; and therefore, an approbation under the solemnity of an oath, of those very corruptions which they had already condemn- ed ; and hence they were denominated Anti- burghers.* After much sharp contention, it was at lengdi determined, by a vote of synod, that the swear- ing of this clause by Seceders was unlawful or inconsistent with their Testimony. Some mem- bers, however, protested against this sentence. It being afterwards made a question whether this sentence should be a term of ministerial and Christian communion, a majority of members protested against this being put to the |^te, be- cause it did not appear to them that it was the proper business of the synod ; for they contend- ed, that the synod ought, according to the com- mon order of courts, to consider the reasons of the last protest and answers. But the- vote being put, it can'ied that it should not be a term of communion. Upon this the two parties separat- ed; and the Anfiburg/ie?'s, 'dher ^tveml previous steps, proceeded to pronounce the sentence of the * This name, however has never been acknowledged i)y the society, who designate themselves, The General Asaoci. date Synod. SECEDERS. 203 higher excommunication against the Burghers, on the ground of their sin, and of their contumacyin it. But an approbation of this and the preceding censures, has never been made a term either of Christian or of ministerial communion among the Antiburghers. This rupture took place in 1747', since which period they have met in different synods, and no attempts to effect a reunion have yet been success- ful. They still hold separate comnmnion, although much of their former hostility has been laid aside ; and each of the societies, thus divided, has still claimed to itself the lawful constitution of The As- sociate Synod. The Antiburghers consider the Burghers as too lax, and not sufficiently stedfast to their testimony. The Burghers, on the other hand, contend, that the Antiburghers are too rigid, in that they have introduced new terms of commu- nion into the society. The established Kirk of Scotland, both parties- tell us, still perseveres in a course of defection from her professed principles ; and the grounds of se- cession, which at first were sufficient to justify a separation from her communion, have been increa- sing, say they, in number and in strength to tht; present day. See a pamphlet, entitled, " An Historical Ac- count of the Rise and Progress of the Secession, ^^ by the late Mr. Brown of Haddington. 204 seceders, Doctrine, Church Government, Wor- ship, AND Discipline. — Both parties of Seced- ers avow their adherence to the Scriptures as the only rule of faith aiid practice ; and as they be- lieve that few decry confessions of faith for subor- dinate standards, but, in order to vent some erro- neous dream, they also avow their adherence to the Westminster Confession of Faith, the Assembly's Catechisms, Larger and Shorter, and to the Di- rectory for Worship, and Form of Presbyterian Church-government , thereto subjoined, and to the National Covenant of Scotland, ^\\(\. Solemn League of the Three Kingdoms. So that their church-go- vernment is presbyterian, and their tenets strictly Calvinistic. But ^^ hatever mio-ht have been the views of former Presbyterians, many Seceders now profess to disavow the possibility of any obligation to propagate their principles by any means of a compulsory nature, or such as are hostile to liber- ty of conscience. In the year 1742, the Associate Presbytery pub- lished An Act concerning the Doctrine of Grace, vindicating it against different acts of Assembly- passed in prejudice of it. Their form of worship is the same as in the established Kirk ; and their discipline " is much the same with what was. once universally practised in the Church of Scot- land, but now almost generally disused. Hence sundry of the less conscientious Seceders falling into scandal, return to the established Church, SECEDERS. 205 ihat they may altogether avoid, or only receive a very slight, censure."* At the ordination of their ministers they use a formula of a similar kind with that of the establish- ed Kirk, which their ministers are bound to sub- scribe, when called to it : and if any of them teach doctrines contrary to the Scriptures, or the West- minster Confession of Faith, they are sure of being thrown out of their comnmnion. By this means uniformity of sentiment is preserv- ed among them ; nor have any of their ministers, excepting one or two, been prosecuted for error in doctrine since the commencement of their secession. The Seceders have ever she^vn themselves warm- ly attached to the established government. — See their principles respecting civil government, pub- lished by them in 1744, to which they still profess to adhere. * Mr. Brown's Account, p. 66. vol. III. D d ♦. BURGHER SECEDERS, OR ASSOCIATE SYNOD. For the instruction of their people, the Burghers have pubUshed, as occasion seemed to require, A IVarning against looseness in Principle arid Prac- tice^ pubhshed in 1770; — The Re-exhibition of the Testimony^ and a JFarning againt Popery^ both pubhshed in 1779;^ — and A Warning against Socininanism, particularly in the Writings of Dr. M'Gill, in 1789. And the doctrines \mch they teach, relati\e to faith and practice, are exhibited at great length in an explanation of the West- minster Assembly's Shorter Catechism, by way of question and answer, in two parts, composed chiefly by Mr. James Fisher, late of Glasgo^v, published by common consent, and ^hich haa undergone various impressions. This catecheti- cal explanation was undertaken in consequence of an appointment or recommendation of the sy- nod, previous to the above-mentioned division, al- though not finished till some considerable time af- terwards. It is usually called The Synod^s Cate- BURGHER SECEDERS- 207 chism; and is held in great esteem also among the members of the other branches of the secession. For thirty years past the increase of both par- ties in the secession has been rapid and extensive^ and the congregations belonging to both are now about two hundred, or more ; some of which con- sist of upwards of one thousand members. Which party has the greatest number of followers, is not ascertained; but the Antiburghers have all along had the greatest number of ministers, though even here the Burghers seem to gain ground. The supreme court among the Burghers is sty led The Burgher Associate Synod^ of w hich there is one in Scotland, and another in Ireland. The sy- nod in Scotland, which commonly meets in Edin- burgh in May and September, is subdivided into #ew, and that of Ireland into four presbyteries:* They have also a presbytery in JVova Scotia. The number of their ministers, in Britain, was, in 1802, almost an hundred, besides vacant charges, which were then upwards of twent) . They are legally tolerated in Ireland; and government lately granted 500/. per annum, and have now added other 500/. for their ministers ; w hich, when divided among them, aftbrds about 20/. to each, over and above the stipend which he receives from his hearers. — The Burgher and most of the Ajiti- * Their presbyteries in Scotland are, Edinburgh, Glas- gow, Kilmarnock, Falkirk, and Sliding, Dunfermline, Perth, Coldstream, Selkirk, Aberdeen : — Those iu Ire- land are, Downe, Monaghan, Derry, and Tirone. 208 • BURGHER SECEDERS. burgher ministers, with some*of those who in Scot- land are called Cameronians^ residing in the United States, formed a coalition some years ago, and joined in a general synod, which they call the Re- formed Synod of Nexv York and Pennsylvania. A division took place in this branch of the Se- cession in the year 1799. Since that time, the two parties, now quite distinct, have been known by the names of the Old Light Burghers, and the JVew Light Burghers, The former, who adhere to their original principles, are divided into three presbyteries, Edinburgh, Glasgow, and Perth; and I understand that an account of their rise and pro- gress;— an abstract of their principles, &c. will soon be published, by authority of the Synod. Whether the other party mean to confine their light under a bushel, I know^ not; but by no en- deavours have I yet been able to catch a glimpse of it, more than to enable me to say,^at tliey are warmer friends to liberty of conscience than their brethren of the Old Light, who seem to ad- here more closely to the Covenants, and to see the necessity of a little wholesome coercion, or restraint, at least, to those whom they deem heretics. ANTIBURGHER SECEDERS, OR GENERAL ASSOCIATE SYNOD. The constitution of the Antiburgher society dif- fers very little from that of the Burghers. The supreme court among them is designated The General Associate, or Afitidurgher Sijnod; having under its jurisdiction three provincial sy- nods in Scotland, and one in Ireland. They have also several Presbyteries lately formed into a Sy- nod, within the bounds of the United States of North America ; and a Presbytery in Nova Scotia, immediately depending on the General Synod. The three synods of Edinburgh, Perth, and Glas- goxu, in Scotland, consist of three presbyteries each;* and besides these, those of Elgin and Aberdeen are in immediate subordination to the General Synod. The synod of Ireland consists of fiNc presbyte- ries, viz. Markethill, Belfast, Temple- Patrick and * Viz. 1. Edinburgh, Kelso, and Dumfries; 2. Perth^ Kirkaldy, and Forfar; S.Glasgow, Stirling, and Kilmarnock 210 ANTIBURGHEIl SECEDERS. Ahogliill, Deny, and Newtofi Limavady. They have also a few congregations in England, under the inspection of different presbyteries in Scotland. — The Antiburghers, as well as the Burgher Sece- ders, have a professor of theology of their own per- suasion ; whose lectures every candidate for the mi- nistry is obliged to attend for four or five sessions, or winters, after having received an university educa- tion ; and the trials required in order to license, or ordination, are the same as in tlie established Kirk. In this branch of the secession, covenanting is practised in particular congregations occasionally, when a considerable number of individuals testify their desire of an opportunity, and satisfy their mi- nisters, with respect to their knowledge of the na- ture and circumstances of the dut}\ It is not, however, imposed upon any ; nor is it commonly repeated by the same persons. On the other hand, the Burghers acknowledge, that covenanting is a moral duty, and that the solemn vows ofctheii* an- cestors are obligatory. But, since the separation, tliey have never engaged in that work; and the reason they have assigned for not doing it is, that this is not the proper season. The General Associate Synod have recently published a display of their principles in a Testi- mony, and A'arrative prefixed; in \\hich they are exhibited in a more simple form than before, as they*had till now been dispersed through a variety of different publications. * " But the simplification of her principles did not OR GENERAL ASSOCIATE SYNOD. 211 seem to be all that was necessary in the secession church. She had been charged by other societies with persecuting principles. Many of her mem- bers, both in public and in private stations, had, for many years, found the- difficulty of even satisfying- their own minds on this head. Private Christians had often felt scruples with respect to the usual engagements at receiving baptism for their chil- dren. Candidates for the ministry had submitted to be licensed, or to be ordained, only in the way of having liberty gi'anted them to express to the court in what sense only they could be viewed as giving their assent to some articles in the public profession. " It was admitted, that so far back as the year 1743, the x\ssociate Presbytery had, in their ^71- sivers to Mr. jVaim^s Reasons of Dissent^ given such an account of the origin and nature of ma- gistracy, as to secure the rights of conscience. For they taught, that the whole institution and end of the office of civil rulers, ' lie within the com- pass of natural principles.' But a \'ariet}'' of other assertions in their public papers did not seem per- fectly to tally with this doctrine. Particularly, they were at a loss to reconcile with this a clause in what was commonly called The Judicial Act and Testimony, enacted anno 1736 ; in whicli the presbytery condemn as sinful the toleration granted to Episcopalian Dissenters in Scotland, by the act of Queen x\nne, 1712, calling it ' an almost boundless toleration, by which the go- vernment and discipline of this church were ex- 212 ANTIBURGHER SECEDERS, ceedingly weakened, and a \\^de door was opened for laxness in principle ; as a stroke and judgment upon this church and land.' The same language was used in the former Acknowledgment of Sinsy with this addition, that * in consequence of this tole- ration^ the superstitious and corrupt worship of the Church of England is set up in all the corners of the land.' " They also found it necessary to extend the li- mitation with which the General Assembly of the Church of Scotland had at first receiv ed the JVest- minster Confession of Fait h^ especially with respect to that article, chap, xxiii. in which it is declai'ed, that although ' the civil magistrate may not as- sume the power of the keys of the kingdom of hea- ven, yet he hath authoritj', and it is his duty to take order^ that all blasphemies and heresies be sup- pressed,' &c. ; and that, in chap. xxi. which de- clares, that those ' who publish erroneous opinions, — which are desti'uctive to the external pfeace and order which Christ hath established in the church — may lawfully be called to account, and proceeded against,' not only ' by the censures of the church,' but ' by the power of the civil magistrate.' " As they acknowledged the obligation of the corvenants of their ancestors, they also found it ne- cessary to be more explicit than they had for- merly been, in declaring in what sense they, adhered to them ; and particularly, as the term extirpation, used in the Solemn Leapie, had been gjenerally understood as implying a resolution to OR GENERAL ASSOCIATE SYNOD. 213 tmploy carnal power, they found it necessary to declare, (as they have actually done in the New Display of their Testimony, chap, xviii.) that ' whatever means any persons, either in former or present times, might think themselves bound to employ for the extirpation of these evils,' (popery, prelacy, &c.); yet they, ' in adhering to the reli- gious reformation engaged to in this covenant, ut- terly disclaim all obligation to use any methods in- consistent with liberty of conscience in prosecuting the ends of it.' " As some seemed to have their minds warped with the idea of covenant-obligation arising from civil deeds and acts of parliaments, it seemed also necessary to rest it on its proper ground — the -vo- luntary act of the church of Christ. " While the overture, containing a new state- ment of the principles of the secession, was before the supreme court, several members opposed the proposed alteration ; although it is a well-known fact, that some of these had formerly the very same scruples with their brethren. Even when this o\-erture was enacted, with very few dissentino- voices, the General Synod wished to exercise all tenderness towards those who differed from them. They could not, indeed, admit the use of two For- mulas^ or of two Acknowledgments of Sins. But they were willing, as far as possible, to dispense with any concurrence on the part of their dissenting brethren, in giving license or ordination. Nor did they enforce any procedure in covenanting on any vofc. iir. E e 214 ANTIBURGHER SECEDERS, of them. They carried theii' forbearance so far indeed, as to allow their brethren to receive acces- sions to the former Testimony, if they did not re- ject those persons who preferred the other. Four ministers, however, protested against the synod, and afterwards formed themselves into a presbyte- ry. In their protest, they assert, that the synod, because they prohibited the use of the former Ac- knowledgment and Formula^ had excluded them from communion by the new terms and constitu- tion ■\\hich they had adopted. But the forbear- ance of the synod shews on what a slender founda- tion this charge is founded. They also affirmed, that the system of doctrine formerly held, ' expli- cidy avows a right of private judgment competent to every man in all moral or religious concerns ; so as not, however, to be incompatible w4th tlie right of rulers, civil or ecclesiastical, to judge and act in subordination to divine laws, natural or revealed, for promoting the public good.' But, it is obvi- ous, that here the ' right of private juc^nent' is so clogged, that there is reason to suspect, that those >\'ho should claim the benefit of it, might be permitted only to think for themselves ; and that the free exercise of their religion might be reckon- ed inconsistent witli the public good. " They charged the General Synod with Inde- pendent and sectarian principles, for no other rea- son, as far as appeared, but because, in former times, the doctrine of toleration was accounted a sectarian error, by too many who called themselves Presbyterians. OR GENERAL ASSOCIATE SYNOD. 215 " The Synod were also represented as opposing public reformation, merely because they did not see the propriety of carrying on this by means of carnal weapons, or of blending civil and sacred things in the same covenant. " It was also affirmed, that the Synod had ' raised a new partition wall between the secession and the established Church, which would prevent a re- union, even although the corruptions were remov- ed, of which the Seceders at first complained.' As the dissenting brethren still declined to give a fair and particular statement of their own views, as to those points in which they differed ; and seemed rather at a loss as to such specific grounds as might appear to warrant a separation ; they pretended, that the new statement of the principles of the se- cession was not consistent with the idea of civil es- tablishments of religion ; and attempted to \vrest some modes of expression in the overture, as, at least by inference, bearing this meaning. But whatever construction may be put on some expres- sions, and W'hatever be the sentiments of particular members, it is undeniable, that the Synod, as a body, carefully avoided entering into this question, being generally convinced that they had no call to it ; and it being also well known, that this was a point on which they would not be of one mind. " There is no reason to believe, that, if the cor- ruptions complained of, in the Church of Scotland, were removed, the mere legal establishment would be viewed, by any of the members of Synod, as a sufficient bar to re-union. 216 ANTIBURGHER SECEDERS. " Although the Sjnod, for the preservation of or- cler and consistency of communion, found them- seh es reduced to the disagreeable necessity of de- posing three of the four brethren who joined in the protest, the censure did not at all proceed on the gromid of their peculiar principles as to the power of the civil magistrate in matters of religion, but on that of the schismatical course they had followed, particularly in erecting a presbytery, in direct oppo- sition to the General Synod. With respect to one of the four protesters, the Synod agreed to suspend the process, because they learned that he was in a declining state of health ; and although he after- wards wrote against the Synod, no censure was ever inflicted on him."^ The agitation of these questions respecting the connexion between church and state, and national covenants, and the introduction of changes into the public formularies, in consequence of this, liaA'ing thus occasioned a division in this bran\!4i also of the secession, and the establishment of a new pres- bytery ; I have likewise been favoured with the following account of it, and of the disputes w hich gave rise to it, by one of the protesting brethren, now a member of the Constitutional Associate Pres- bytery^ which is the name by which they wish to, be disungiushed, * 8CP The above statement of the difference between the protesting brethren and the General Synod, was trans- mitted to me by a member of that Synod. * CONSTITUTIONAL ASSOCIATE PRESBYTERY. *' The members of this presbytery belonged to the General Associate (or Antiburgher) Synod, and were divided from it in the following way : — As fkr back as 1795, there was laid before the synod Ari Overture Jor a Confession and Testimony^ with a Narrative prefixed^ proposed as a substitute for The Judicial Testimony^ enacted by the original Associate Presbytery^ and hitherto used as a term of admission into the society. Soon after, were also introduced, Overtures for a new bond of cove- nanting^ and a new formula of questions for ordina- tion and license. A number of members of synod declared their disapprobation of these overtures, as containing doctrines contrary to Scripture, the Confession of Faith, and public papers of the se- cession on the heads of the exercise of civil autho- rity in supporting religious institutions, liberty of 218 CONSTITUTIONAL conscience, and national covenants; and they op- posed their passing into a law, as an innovation of the constitutional terms of communion. Notwith- standing this opposition, the synod, after various, delays and changes, did at last, in 1804, by a great majority, formally enact these overtures, and esta- blish them as public laws. By a subsequent act, they also prohibited the ministers, who had oppos- ed the new deeds, from making use of the former bond for covenanting, and formula of ordination ; and declared, that it was expected, that they should, neither from the pulpit, nor press, impugn, or op- pose, the principles now stated by the svnod. This act was declared by these ministers to be a new and unwarrantable imposition on their consciences, and ministerial liberty of testifying against defections. They accordingly gave in a protestation; in which they required, that the new terms of communion should he repealed, and other grievances of which they had complained, taken into consideration and ' redressed : to which requisition, the syflbd, at their meeting in May 1806, gave a decided negative. Upon this, Air. Bruce, minister of Whitburn, (the professor of divinity,) Mr. Aitkin of Kirriemuir, Mr. Hog of Kelso, and Mr. M"- Crie of Edinburgh, presented to the synod a joint paper, in which they renewed their former protestations against the late deeds ; declared, that the synod had ex- cluded them from communion by the new terms and constitution which they had adopted; and that nothing remained for them but to exercise ASSOCIATE PRESBYTERY. 219 iheir ministry apart, maintaining communion upon the former ground of the secession. ^ " This paper may be viewed as containmg an authentic statement of -their sentiments upon the controverted articles, and of the grounds of their complaint against the synod. In it they declare their satisfaction with that system of doctrine held by the Reformed Presbyterian Church of Scotland, which clearly defines the due distinction between civil and religious societies, the independence, pro- per province, and rights of each ; which disclaims an Erastian as well as a popish supremacy over the church, and any lordship or legislative human au- thority over the faith and consciences of men; which exphcitly avowed the right of a private judg- ment competent to every man in all moral and re- ligious concerns, so as not, howe^'er, to be incom- patible with the right of rulers, civil or ecclesiasti- cal, to judge and act in subordination to divine laws, natural or revealed, for promoting the pub- lic good ; w hich never taught, that the Christian faith should be forcibly imposed, or that ti'ue re- ligion can ever be produced or promoted by vio- lence. They declare, that they consider persecu- tion for conscience sake, as one of the most odious and intolerable species of persecution; and that the spirit of Satan eminently appeared in the sys- tem of compulsion adopted by the anti- christian powers, and too closely copied in many of die sta- tutes and measures employed against Nonconforr mists in Britain. 220 CONSTITUTIONAL " But they think, that, in tlie fullest consistency with these principles, they can maintain, that when the world, or any particular kingdom, was subject- ed to such tyranny, and when all who favoured, reformation were exposed to such violence, the joint efforts of men of all ranks, and the co-opera- tion of the temporal and spiritual power, were war- rantable and necessary for introducing and secu- ring a public reformation ; and that associations, sanctioned by solemn covenants and oaths, (not of a mere civil, but of a religious or mixed nature,) were, in such circumstances, most needful, reason- able, and beneficial. They think also, that the ordinary exercise of civil authority, even in more quiet times, is necessary and conducive to the bet- ter promoting of the interests of morality and reli- gion, and may warrantably be employed in settling, not only the secular affairs of commonwealths, but also the peace, order, and security of the church of Christ, in the permanent enjoyment of her own ' peculiar liberties and government; andalsS in coun- tenancing religious institutions. ♦' In these views, they declare, that they see rea- son to continue their approbation of the docti-ines of the TFestminster Confession of Faith on these heads, as formerly adopted in the secession, of the. NatioJial Covenant aiid Solemn League of the Three Kingdoins in behalf of the Protestant interest, and of the reformation formerly attained, both in the ecclesiastfcal and civil setdement, as appro- ved both in their former Testimony, and in the de- claration of principles respecting civil government. ASSOCIATE PRESBYTERY. 221 " They charge the synod with adopting and ob- truding upon the body a scheme very different, \vitli giving countenance to sentiments on these heads usually accounted Sectarian and Indepen- dent, and which they had solemnly renounced ; with maintaining, that the interests of religion per- tained to civil government in no shape farther than to secure equal liberty to all religious systems, while the peace and secular interests of society were not injured ; so that a national religion, na- tional churches, and national covenants, are explo- ded ; all tests A\hich make any religious distinc- tions, used for offices of power and trust, supreme or subordinate, are condemned, and the precepts, examples, predictions, and promises in the Old Testament, M'hich have been hitherto adduced as warrants for such things, are declared to be inap- plicable, and, in this view, inconsistent with the nature of the New Testament. 'I'he synod having moulded their public profession in agreeableness to these principles, and refused to repeal the obnox- ious deeds, the protesters having no freedom to re- nounce their former profession, which they solemn- ly engaged to maintain through life, or to adopt that which has been substituted in its room, and finding no longer access to continue judicial con- tendings in synod, or to enjoy ministerial freedom in co-operation with it as now constituted, declare and protest, th^t in tlie present state of exclusion, into which tliey have been reluctantly driven by the prevailing party in synod, (which they Avish may be short,) they shall be at liberty to maintain their VOL. III. F f 222 CONSTITUTIONAL former profession and commtinion, as formerly stat- ed, with ministers and people, and have a right to the exercise of ministerial or judicative powers, as they may have a call, and reckon it conducive to edification to use this right, notwithstanding any censure or sentence which the synod may pass to the contrary. " At the same time they disclaim all idea of fol- lowing any di\ isivc course from the reformed and covenanted Church of Scotland, and the original secession testimony, or desire of multiplying the numerous religious parties under \\'hich our land already groans. So far from this, one great reason of their opposition to the innovations made by the synod is, that they raise a new partition-wall be- tween the secession and the established Church, with other denominations who still profess an ad- herence to the JVestminster Confession^ and would prevent a re-union, even although all the corrup- tions were removed, of which SecedWs at first complained. In conclusion they declare, tliat they shall ever be ready to countenance any intercourse or attempts which may have a tendency to remove subsisting differences between their brethren and them, or between them and evangelical minis- ters and Christians of other denominations, who are willinsf to admit the Westminster standards as the basis of ecclesiastical union. " After waiting for some time, and finding that there was no prospect of a door being opene(^ foi* ASSOCIATE PRESBYTERY. 223 their return to the synod, but that, on the contrary, measures were employed for enforcing compliance with the new terms, the above-named ministers did, after serious deliberation, agree to constitute them- selv^es into a presbytery. This took place in August 1806. They soon afterwards published their reasons for this step. As there were already Associate Presbyteries in different connexions, to avoid confusion, they agreed to join the term Con- stitutional with that of Associate; as this also might serve to express their adherence to the true consti- tution of the reformed Church of Scotland, as stated in her standards and reformation-acts, and to the original constitution of the Associate Presbytery and Synod. " See a Statement of the Difference, &c. publish- ed at the desire of the Constitutional Associate Presbytery, by Thomas M'Crie, minister of the Gospel, Edinburgh. " Soon after the constitution of this presbytery^, it was joined by four other ministers, who were connected with the synod; and they have received accessions and applications for sermon from a num- ber of people in different quarters of Scotland. The General Synod proceeded to depose, from the office of the ministry, four of these ministers on ac- count of their conduct in this affair, without any charge of eiTor or immorality. " Professor Bruce has published a Revieiv of these censures." 224 SECEDERS. Miscellaneous Remarks. — The Seceders, steady to their principles, and rij^id in their morals, have been understood as confining salvation within the pale of their own society ; but this they deny, and believe, that all who hold the fundamental doc- trines of Christianity, however much they may differ from them in other matters, are their brethren in Christ. They, however, pai'ticularly tlie ^titi- bw'ghers, hold no communion with other societies, nor do thev hear orthodox ministers of a different persuasion. Believing that the people have a natural right to choose their own pastors, the settlement of their ministers always proceeds upon a popular election ; and the candidate, who is elected by the majority, is ordained among them, all the males, then in com- munion, being allowed to vote.* It does not appear that the Seceders are likely to return soon to the established Kirk, from|^'hich they broke off, though they tell us that they are willing to unite with the established judicatures, whenever they observe them reforming from the various and growing defections introduced since the revolution. Nor is there much more probability of a speedy union, however desirable, among themselves, though in many things they perfectly agree. With both parties of the Seceders, " I hope," says Mr. Brown, " the gospel is preached in puri- * Both classes of Burghers allow the females also to vote. SECEDERS. 225 ty, and endeavours used to commit the ministry only to serious and faithful men. — With both, ministers deliver three public discourses on Sab- bath, through the most, and not a few through the whole of the year. With both, I hope, ministers endeavour publicly to catechise, and privately to visit their congregations, at least once a year, with- out respect of persons. — With botli, the private ad- ministration of baptism is detested and shunned, as an abjured relic of popery ;* with both, minis- ters dispense the Lord's Supper 07ice, and sundry of them, tivice a year. Neither party allow them- selves, in admitting to the sacraments, such as have no visible appearance of saintship, nor without ex- amination into both their knowledge and character; — and gross ignorance of the christian faith ; — ne- glect of secret and family worship, — cursing or swearing in ordinary conversation, or even in pas- sion ; — playing at cards or dice, idleness, or unne- cessary labour or travel on the Lord's day; — ap- parent hatred of others, or notorious neglect of re- lative duties to them, or squabbling with them ; — drunkenness — promiscuous dancingt— obscene lan- guage, or other apparent approaches to uncleanness ■ — clandestine marriagej — fornication — dishonest}^' * See above, Vol. ii. p. 309. t This point, I understand, was reasoned in the General Associate Synod, when their principles were reviewed; and the only thing that the Synod then thought they could warrantably condemn was " lascivious dancings," as in the words of the Confession, or Larger C.uechism. \ Their ministers will not marry any persons unless they hjve been proclaimed in the parish kirk on two dif- ferent Sundays at least. 2^6 SICEDERS. — smuggling — lying — ^reviling, and the like; are, with both, accounted scandals, sufficient to exclude one from the sacraments, till he, in a proper man- ner, profess his sorrow for his offence, and resolu- tion, to guard against the like for the future.''* They never accept a sum of money as a comr mutation for any oifence, as is done in the Kirk, but every scandal must be regularly purged according to the form of process in the establishment. Yet notwitlistanding all this sti-ictness of disci- pline, and firm adherence to outward regularity of conduct, Mr. Brown attempts not to conceal his fears, " that many of the present generation of Se- ceders fall considerably short of their predecessoi"s in knowledge, piety, and zeal.^f * Historical Account of the Rise and Progress of the Se- cessioji, p. 66. t Ji>id. p. 76. V» THE RELIEF KIRK Rise, Name, &c. — The members of the Rehef Kirk are a species of Dissenters in Scotland, whose chief ground of dissent from the estabhshment is, — the hbert}^ and privilege which they maintain of choosing their own ministers. It would appear that, since the act restoring patronage in the end of Queen Ann's reign, there have always been a number of ministers in the esta- blishment who steadily opposed the rigorous exer- cise of patronage, or the settlements of ministers by presentations, where the concurrence of the ge- nerality of the parishioners could not be obtained. But the sect now under consideration, which took its rise from this opposition, had no separate exist- ence until 1752, when Mr. Thomas Gillespie^ mi- , nister of Carnock, in the presb}i:ery of Dunferm- line, was deposed by the General Assembly, for refusing to assist at the admission of Mr. Andreu) 228 THE RELIEF KIRK. Ilichardson^ in the parish of Inverkeithing, the pa- rishioners, in general, being unwilhng to receive him as their pastor. The Assembly of that year not only appointed Mr. Richardson's admission, in Inverkeithing, con- trary to the wishes of the inhabitants, but also re- quired every member of the presbytery to attend and witness the execution of the sentence, when Mr. Gillespie, and other five ministers, still declin- ed countenancing that admission ; in consequence of which, he, as the most obstinate offender, was deposed from the office of the minister, and his kirk declared vacant. The manner and despatch with which this affair was conducted, is truly, as a minister, formerly of the Relief, but now in the establishment, has ob- served, '■^ very remarkable;'^'' for, "on Monday, the Assembly gave out this appointment; the day fixed for ordination was Thursday at eleven o'clock ; every member of the presbytery was. summoned to appear at the Assembly's bar on Friday, and Mr. Gillespie, who disobeyed the ap- pointment, but obeyed the summons, was deposed on Saturday — all in one week I"* When the presbyter}^ appeared at the bar of the Assembly on the Friday, Mr. G. and his five * Mr. Smith's « Historical Sketches of (he Relief Chifreh," p. 2. THE KELIiiF KIKK. 229 Brethren confessed that they had not obeyed the Assembly's appointment, and gave in an humble representation, signed by them and Mr. Stark of ToiTieburn, as a vindication of their conduct; wherein they stated their scruples, and obser\'ed, that setdements, where there was but a small con- currence of the parishioners, had already produced a train of the most unhappy consequences, greatly affecting the interests of religion; and, if turned into the stated and fixed rules of procedure, w^ould, in all probability, be attended with very fatal ef- fects. As an argument in their favour, they likewise reminded the Assembly, that that body had them- selves declared, in 1736, " that it is, and has been ever since the Reformation, the principles of the Church, that no minister shall be intruded into any parish, conti'ary to the will of the congi'egation : and therefore, it is seriously recommended to all judicatories of this Church, to have a due regard to the said principle, in planting vacant congrega- tions, so as none be intruded into such parishes, as they regard the glory of God, and the edification of the body of Christ/' 1 Yet this Argumentum ad Conventum Geiiera- lem, — this representation and deed, which may be seen at full length in Mr. Smith's Sketches, p. 3, 4., instead of giving the desired satisfaction, '■'■high- ly displeased t/ie Church^ and may be considered as having laid a foimdation for the erection of the Relief Kirk, as a distinct and independent society. VOL. iir. G g 230 THE HELIEI? KinK. Though the other five transgressors were in- volved in the same offence with Mr. G., the As- sembly, " desirous to mix mercy and lenity with their judgment," only suspended them from the exercise of their office in judicatories; but after the sentence of deposition was issued against him, he still claimed his pastoral relation to the people of Carnock ; and convinced that it was still his duty to preach the gospel, he determined not to be si- lent. When cast out of his kirk, he went to the fields, and wannly spoke to the people, from these words of St. Paul, " For necessity is laid upon me ; yea, wo is unto me, if I preach not the gos- pel."* " 1 Cor. ix. 16. His situation now rendered him more conspicu- ous and popular than before; and a chapel was soon built for him in Dunfermline, were he con- tinued to preach to a congregation that was much attached to him, and to oppose the law of pationage in the Kirk. Nor was it long before heNVas join- ed by il/r. Thomas Boston^ minister of Oxnam, who, being refused the presentation, when the town-council, kirk-session, and a great body of the people in Jedburgh, declared in his favour, on a vacancy in their kirk, gave in his demission to the presbytery of Jedburgh, and undertook the pasto-. ral care of that people, in connexion with Mr. G. Mr. Boston's cause was brought before the Ge- neral Assembly, who declared him incapable of re- * Mr. Smith's Skctchesy p. 6. THE RELIEF KIRK. 231 ceiving a presentation, or even of preaching in a pa- rish church ; and all its members were prohibited from holding ministerial communion with him. Being thus excluded from the communion of the Kirk, these two gentlemen, and a Mr. Collier^ originally from Fife, who had been for some time officiating among tlie Dissenters in England, but was now recalled to take charge of a congregation at Colinsburgh, together with some ordained el- ders, constituted themselves into a presbytery at this last place, whose inhabitants were the first who formally applied to them for relief, hence called " The Presbytery of Relief -^^ being willing, say they, to afford relief from the rigorous execution of the act of pati'onage, to all " who adhered to the constitution of the Church of Scotland, as exhibit- ed in her creeds, canons, confessions, and forms of worship." Such is the account w^hich is generally given of the origin and name of this sect of Dissenters from the Establishment in Scotland ; others, again, pretend to say, that the chief ground of their se- paration was the Arminian tenets, and the moral, or, as they call it, the legal preaching of many of the established clergy, and that the founda- tion of the schism was laid by the late Dr. Wi- therspoon, before he set out from this country for America. He, we are told, " collected together as many of tlie popular clergy who had poor livings as he could, and told them, that if they would leave their churches, without joining the Seceders, they w^ould find a powerful assistance 232 THE RELIEF KIRK. from many of the people. *They would build them meetings, and their livings would be dou- bled." Accordingly, many left their churches, and had some meetinars built for them. It was some time before they could fix upon what name they should assume ; and, therefore, as they were to give relief to those people who were plagued by the moral preachers, they took upon themselves the name of The Presbytery of Relief ."^ It is hoped, that this representation of the grounds of their dissent, and final separation from the Establishment, is less correct,f as it leaves room for the suspicion, that they were no less influenced to that step by gain^ than by godli- ness ; and their enemies do not fail to avail themselves of it, and to turn it to their disad\'an- tage. And, besides, if it be admitted, it must follow, that they have not been much iliore con- sistent than the General Assembly, or so true to tlieir principles, as might have been expected ; for we are told, that "it is pretty openly talked by the Relief people themselves, that some of ^lieir ministers are downright Anninians ;'"'% and * Kurd's Vieiv of all Keli^ions in the varlouo A'ations oj the Universe, p. 569. t Since writing the above, I have learnt from a respec- table minister of this denomination, that it is incorrect) if not wholly groundless. ^ \ Ramsay's Review of Hutc/iisoJi's Comjiendious View of the Religious System maintained by the Synod of Relief, 1779, p. 25. THE RELIEF KIRK. 233 the same opinion is entertained respecting some of them at the present day. Yet, however that may be, many will be apt to deny that either patronage or legal preaching, the grounds here assigned, or even the united influence of both, could furnish ii plea sufficiently strong and weighty to counterba- lance the ill effects of a new schism, and the mis- chiefs which it must unavoidably occasion to reli- gion. But, whatever may have been the real grounds upon which they acted, and the true motives by which they were influenced, in constituting this de- nomination ; that it has actually existed from the time here specified cannot be questioned ; and not- withstanding the great numbers tliat have gone oft' from the Establishment of late years to the A^'ew Independents, its members have all along been gradually increasing, insomuch, that they reckon in their communion upwards of sevent}?^ congrega- tions, and about 40,000 members ; and they are even now at a loss for pastors, to fill their new or vacant charges. Doctrines, &c. — In regard to doctrines, wor- ship, church government, and discipline, the mem- bers of the Relief Kirk differ in little or nothing from tlie Establishment. Their presbyteries re- quire from every new member of their own body, as the terms of admission, a solemn and public profession of his faith in God— his belief of the Scriptures — his approbation of Presbytery, " ac- cording to Reformation principles, and his adhe- rence to the constitution of the Church of Scot- 234 THE RELIEF KIRK. land, as exhibited in her creeds, canons, confes- sions, and forms of worship." This profession he solemnly makes unto the Presbytery, before his people, and promises to abide by these, in subjec- tion to his brethren.* Such hath been their uniform practice, at the admission of every ne^v pastor, from the date of their separation from the Kirk to the present day ; and, consistently with this profession, in- all their deliberations in church courts, the established laws of presbytery are consulted, and by them their transactions are regulated. Their synod, consisting of all the ministers, and one lay elder, deputed from each congregation, meets for two years successively in Edinburgh, and every third year in Glasgo^^% in the month of May ; and under it are six presbyteries, viz. those oi Edinburgh, Glasgow, St. Ninians,Dijsart, Perth, and Dumfries. They ha\ e no academies of their own, like the Seceders, but their licentiates, or candidates for the ministry, are educated under the professors of divi- * Though nothing of all this, I presume, is required of their people, yet some of them, it would appear, are much higher Calvinists than their pastors ; for a Relief minister, I am credibly informed, has of late found himself so very uncomfortable among those under his charge, in conse- quence of his having justly or maliciously, (I know ijot,) gotten the name which the Dutchman used at times to give to his hori^e, (see above, vol. ii. p. 26 1 . note,) that he has been induced to leave them, and seek for a milder charge. THE RELIEF KIRK. 235 nity ill tlie different Scottish Universities, whose certificates they acknowledge. Hence they are unwilling to be reckoned Seceders or Dissenters ;* and yet the members of the Establishment seem but little disposed to o^vn them as brethren; for, by a late act of the General Assembly, their mini- sters are excluded from their communion, until they have undergone a fresh examination. Their views of church -communion are not so contracted as those of the Seceders, for they per- mit their members, in the absence of their pastor, or when they are at a distance from any chapel in their own communion, " to join in any other soci- ety of sound Presbyterians, where the speaker is known to be orthodox, of good report, and regulai'ly called to the ministry." Many of their people re- ceive the sacrament of the Lord's supper with equal readiness in the established Kirk as in their own; and they admit to communion not only Presbyterians, but Christians of every denomina- tion, who, " as far as they can judge, have a com- petent measure of knowledge, are sound in the faith, and unblamable in their lives, though not their followers." Mr. Gillespie assured the public, that " his views * " We do not separate from their communion, but ap- prove of their ancient laws, creeds, and forms of worship. We are no enemies to them, we stand up for the original constitution and order of the Church, and are willing lo as- sist and support them in tlie work of the Lord." — Smith's Historical Sketches, p. 42. 236 THE RELIEF KIRK. were to hold communion Avith all who appear to hold communion with the head, our Lord Jesus Christ, and with such ojily ; and their synod has determined, " that it is agreeable to the principles of the Presbytery of Relief, to hold communion with visible saints in the Episcopalian and Inde- pendent Churches." Further particulars respecting this denomination, may be found in "^ Compendious View of the Re- ligious System maintained by the Synod of Relief ^^ &c. by Patrick Hutchison, A. M. minister of the gospel in St. Ninians; and in '•'■ Historical Sketches of the Relief Church ; and a few Subjects of Con- troversy discussed^ with an Address to the Burgher Clergy ^^^ by Mr. James Smith, minister of tlie Re- lief Church, in Dunfermline; of which work much use has been made in this statement. They seem to have met with more opposition from the two branches of Seceders, than from the members of the Establishment, or those of any other communion; and those who wish to know what has been said against them, may consult, " The Relief Scheme Considered; wherein the Origin of the Relief Church is traced^ her Consti- tution and Order delineated^ and the Plan of Coniz munion adopted in her, examined^^ by James Ram- say, minister of the gospel in Glasgow.; together with a "7?67Jz>iy" of Mr. Hutchison^s " Compendi- ous View^'^ by the same author, who was an .\nti- bw'gher Seceder. THE SCOTTISH BAPTISTS. * Rise, Progress, &c. It does not appear that there have been any Baptist churches in Scotland, till the year 1765, except one, of which some traces remain in a book, entitled, " j4 Confession of Faith of the several Congregations or Churches of Christ in London^ which are commonly [though un- justly) called Anabaptists ; published for the vindi- cation of the Truths &c. The fourth impression, corrected, printed at Leith, 1653." This edition contains a preface by some Baptists at Leith and Edinburgh, which, however, is silent with respect to the history of their Church ; only it shows, that they were of the same faith and order with the * ^iiT'For the following Account of the Scottish Bafi- tistSf the Author is indebted to Mr. William Braidiuood of this place, a distinguished and very respectable elder of that denomination. VOL. III. H h 238 THE SCOTTISH BAPTISTS. churches then in London. It is dated, " Leith, the 10th of the first month, vulgarly called March, 1652-3, and signed in the name, and by the appoint- ment of the church of Christ, usually meeting at Leith and Edinburgh, by Thomas Spencer^ Abra- ham Holmes^ Thomas Powell^ John Brady.' 7? This Church, in all probabilit}', was composed of English Baptists, who had left their native coun- try during the civil wars ; and many of them, it may be presumed, were soldiers, since no other description of men c-an be thought so likely to have emigrated from England to Scotland ; and it is well known, that there were many Baptists in the army which Cromwell led into this country ; a consider- able part of which was left behind, for the purpose of garrisoning Leith, Edinburgh, and other places. It may farther be supposed, that this Church continued in existence only till the Restoration, when probably it was dissolved and dispersed, owing to the garrisons of Leith and Edinburgh being tlien withdrawn, and replaced with other troops ; or to tlie violence of the persecution which distinguished the reign of the second Charles. Be that as it may, no ti-aces can be found of a Baptist Church in Scotland for more than a hun- dred years subsequent to that period, unless it were thought projser so to denominate tl\e late Sir IVilliam Sinclair of Dimbeath, in the county of Caithness, and a few of his own tenants, whom he baptised, some of them piobably before the THE SCOTTISH BAPTISTS. 239 year 1760. Their views in some things were very singular, and they never were connected with other churches. In the year 1765, Mn. Robert Carmichael, now deceased, who had formerly been a dissenting mi- nister, and Mr. Arclibald M'-Lecm, then a printer at Glasgow, openly professed the doctrine of Believ- er-Baptism, The former, who was at that time one of the elders of a congregational church in Edinburgh, left them on account of his views re- specting baptism, and some other points of doctrine, and went to London, where he was baptised. On his return to Edinburgh, the same year, he bapti- sed seven persons, and soon after Mr. M'Lean, who came from Glasgow for that purpose. The next thing which called the attention of many persons to the doctrine of Believer-Baptism, was Mr. M'Lean's Answer to Air. Gla^^s Disser- tation on Infant Baptism, which was published in 1766, in the form of letters from the author to Mr. Glas. In 1767, Mr. M*Lean removed to Edin- burgh, and in June 1768, he was chosen colleague to Mr. Carmichael. Soon after this period, there was a considerable addition to the number of the church. It would be tedious and uninteresting to describe the progress of the Baptist principles in Dundeey (where Mr. Carmichael was afterwards settled as a pastor,) Montrose, Glasgow, and other parts of Scotland. Suffice it to remark, that during a pe- 240 THE SCOTTISH BAPTISTS. riod of hvelve years, those principles gained ground in a slow and imperceptible manner, while they were zealously opposed by some religious profes- sors, and by many others treated with entire neglect. A circumstance occurred in the year 1777, which tended greatly to revive the consideration of the subject of Baptism. Mr. M'Lean published an answer to a pamphlet on Infant Baptism, written by a member of a congregational church at Glas- gow. The answer is entitled, " A Defence of Be- liever-Baptism, in opposition to Infant Sprinkling^'' &c. Soon after that period, a great many persons joined the churches at Edinburgh, Glasgow, and other places ; and it is remarkable, that the greater part of them came from congregational churches, who were in those days more earnest and assidu- ous in their endeavours to propagate the doctrine of Infant Baptism, than any other religious bodies in Scotland. Nor have they hitherto been able to prevent among their members a frequem discus- sion, of the subject which. the Baptists allege, often produces in their minds a full conviction, that tlie doctrine of Christ, and the uniform practice of his -apostles, warrant only the baptism of those who believe the gospel. Distinguishing Doctrines, Worship, Government, &c. — The Scottish Baptists have some distinguishing tenets. It signifies nothing to them although a man should have been baptised^in his riper years, if he does not appear to have been converted by the word and Spirit of the li\ ing God, THE SCOTTISH BAPTISTS. 241 SO as to know and believe the precious truth of the gospel, which " flesh and blood cannot reveal," to experience its saving power, and to " bring forth fruits meet for repentance." They have not proceed- ed chiefly upon the distinguishing principle of adult baptism, but on the important grounds of Christ's kingdom not being of this worl<3, and the obliga- tion laid upon his disciples to keep his ordinances in a state of separation from the world, and in all things to hear his voice. They consider the baptism of infants, not only as opposite to all the precepts and examples recorded in the New Testament, but as completely subver- sive of the doctrine of the kingdom of Christ, fre- quently denominated the Kingdom of Heaven^ which admits not the fleshly seed of believers, as such, to be accounted its subjects, or to partake of its bless- ings, and its privileges; for " except a man be born again, he cannot see the kingdom of God."* * It is fully admitted, however, by the Scottisli Baptists, that the heavenly and eternal kingdom of God consists of infants as well as adults ; that some of the children of be- lievers who grow up to maturity are of the elect of God, though such, while infants, cannot be distinguished by man ; that believing parents are encouraged to pray for the salva- tion of their infant seed, Mark x. 13 — 17, and when they die in that state, to commend their departing souls into the hands of Jesus, not doubting that he will bless them eternally: and, in fine, that the whole word of God is fa- , vourable to the salvation of all those who die in infancy ; at least, they are certain, that no decisive evidence can be brought from the Scriptures to shew that anyone of them shall be damned. 242 THE SCOTTISH BAPTISTS. They are particularly jealous with regard to the leading, and all-important truth revealed in the Scriptures, — salvation through the blood of Christ alone. They hold the gospel simply as it was preached by the Lord himself and his apostles-, and by their doctrine are persuaded, that the vilest sinner, however enormous his guilt, and however poignant his convictions, needs nothing more to relieve his guilt}^ conscience than to believe that Jesus, the Son of God, a divine person, " was deli- vered for the offences of sinners, and raised aG:ain for their justification," and that "he who believeth shall be saved." They do not hesitate to affirm, that the grace which saves the most virtuous and re- spectable among men, is as free and sovereign as that which saved the dying thief on Mount Calvary. They reject every doctrine, how much soever it may be modified and refined, which makes a sin- ner^s acceptance with God in any respect to de- pend on his own virtuous actions, his good dispo- sitions, his devotional exercises, or his endeavours to prepare and qualify "himself for being made a partaker of Christ, and for receiving the grace which through him is manifested towards men, al- together dead in sins. They maintain, that " a man is justified by faith, without the deeds of the lanv ;^^ and that faith does not signify working, but simply believing, or giving credit to the Di\ ine record; and is, throughout the whole of the New "Testament, stated in direct opposition to the works of the law, and to all the fancied merit of apostate man. THE SCOTTISH BAPTISTS. 243 At the same time, while they endeavour thus " to contend earnestly for the faith, not ashamed of the gospel of Christ," but wishing to glory in it as " the power of God unto salvation," they plead with equal zeal, inanother point of view, for the necessity of good works. For aldiough faith and works are opposed to each other, so far as jus- tification is concerned, yet with respect to sanctifi- cation they perfectly harmonise. Deliverance from the power of sin is, in their view, an essential part of that salvation which Christ came to bestow, and which is promised to those who believe in his name. As " the heart is purified by faith," and " the grace of God which bringeth salvaticm, teach- eth those who know it, that, denying ungodliness, and worldly lusts, they should live soberly, righte- ously, and godly ;" so they are fully convinced, thai he who professes to believe the gospel, and on whom those effects are not produced, has ever}' reason to conclude, that he is yet " in the gall of bitterness, and in the bond of iniquity." They consider the peculiar and distinguishing- love which the disciples of Christ owe to each other, as one of the most strikino: evidences of true Christianity ; and they perceive, that, among tlie fruits of that love, works of charity, or ministering to the temporal m ants of poor brethren, ai'e most frequently inculcated in the New Testament ; and ,that shewing no mercy in diis respect, puts a ne- gative on a man's pretension to the love of God, 1 John, iii. 17. 244 THE SCOTTISH BAPTISIS. While they understand th*e commandments and sayings of Christ in their plain and obvious mean- ing, they reckon it their bounden duty to obey all tlie positive, as welt as the moral precepts, which were delivered by himself and by his inspired apos- tles ; although many of those precepts appear high- ly absurd to worldly men, and must expose the fol- lowers of Christ to much ridicule and contempt. A few examples may be given. — They refrain from eating blood, as having been always prohibited, not only under the law of Moses, but at a former pe- riod, when animal food was ^ven to man ; and un- der the New Testament, by the solemn decree of the apostles and Elders, and the whole church at Jerusalem, infallibly guided by the holy Spirit of God. Acts XV. — They observe on proper occa- sions, the kiss of charity, frequently enjoined upon the first churches, as a natural expression of Chris- tian love. — They likewise imitate those churches witli respect to their feasts of charity, another ex- pression of brotherly love, and the me»ns of pro- moting it ; accounting the approved example of the first churches, an authority of equal obligation with the commandments of the Lord. And they avow, and endeavour to exemplify a complete equality among the brethren, in every thing that relates to the kingdom of Christ, and their connex- ion together as Christians. High and low, rich and poor, in their estimation, as well as " Baibarian, Scythian, bond and free, are all one in Christ Je- sus." ,; THE SCOTTISH BAPTISTS. 245 The order, worship, and discipline of the Scot- tish Baptist Churches, are extremely simple, as they endeavour to imitate the pattern exhibited in the history of those churches which were planted by the Apostles, without regard to human systems, creeds, or liturgies. They acknowledge no stand- ard of faith and practice among Christians, except divine revelation itself; and think themselves justi- fied by this one consideration, that while there is a perfect and infallible standard, by which, if it be really followed, neither churches nor individuals can be led astray, it is equally unreasonable and dangerous to couple with it one which in the nature of things must be imperfect. Aside from the er- roneous doctrine contained in confessions of faith, they disapprove of them, because they are used as standards or tests in addition to the word of God, and consequently engines to cramp or circumscribe all farther advancement in the knowledge of divine truth. Yet they are by no means satisfied with a general acknowledgment that the Bible is the word of God, and an infallible standard. They main- fain, that the sense in which a man understands the Scriptures, constitutes his faith; and therefore they have no communion with those who do not profess agreement with them in the sense of Scrip- ture, with respect to every thing that is essential to their faith and order. The religion of Christ, they, say cannot inno- cently be' accommodated to the circumstances of the times, because when that is done, it never VOL. III. 1 i 246 THE SCOTTISH BAPTISTS. fails to be corrupted. According to them, if is now the same in all respects as it was in the apos- tolic age ; during which period they affirm that there were no presbyteries, except the elderships • of distinct and independent churches ; no bishops, except presbyters, who were all in an equal degree bishops, ur (wttrsecra, as the word translated bishop literally signifies ; no decision with respect to church matters, without tlie suffi-age of tlie brethren ; nor any attempt to establish Christ's religion b}' human laws, or to render it palatable to the world, who love darkness rather than light, because their deeds are evil.'' While, on the other hand, it was the constant endeavour of those who propagated that religion, " to give no" just ground of " offence, neither to the Jews, nor to the Gentiles, nor to the church of God. They pleased all men in all'^ • lawful " things, not seeking their own profit, but the profit of many, that they might be saved ;'' and recommended this amiable conduct to all the fol- lowers of Christ. The public ordinances in which they " continue stedfastly," are, — the apostle's doctrine, or hear- ing the word of God read and preached ; the fel- lowship or contribution for the poor, and for other necessary purposes ; the breaking of bread, or the Lord's Supj^er; — the prayers which ac- company all those ordinances; and singing the praises of God. They observe the Lord's Supper, as well as all the other divine ordinances, ej'ery first day of the week, esteeming obed:ence to their Lord's commandment, " Do this in remembrance THE SCOTTISH BAPTISTS. 247 of me/' one principal thing which the first churches had in view, when they assembled together on that day, Acts xx. 7. The prayers and exhortations of the brethren, form a part of their church order, under the direction and conti'oul of the elders, pas- tors, or overseers of the flock, to whom it exclu- sively belongs to preside in conducting the wor- ship, to rule in cases of discipline, and to preach the gospel, in distinction from the brethren ex- horting one another; excepting only when persons qualified for preaching the word are appro\'ed by the church of which they are members, and regu- larly called to exercise their talents in that way. Such persons may preach the gospel, and bap- tise ; but have no official charge in any particular church. It may be proper to remark, that the elders of the churches here described are all laymen; cho- sen from among the brethren, by the rules laid down in the epistles to Timothy and Titus ; not distinguished by any religious titles, or peculiar garb; and generally persons who are engaged in worldly business, and continue, after their ap- pointment to the elder's office, to follow their re- spective callings, regarding the example of the Apostle Paul, which he emphatically urged up- on the elders of the church at Ephesus, Acts xx. They who are taught, however, esteem it their in- . dispensable duty to support those who labour in the word and doctrine, when it is needful, on ac- count of the inability of the latter to earn a com- fortable li\'elihood, or when circumstances re- quire tiiat they should be entirely devoted to the 248 THE SCOTTISH BAPTISTS. work of the ministry ; for " the labourer is worthy of his reward/' and " the Lord hath ordained that they who preach the gospel, should live of the gospel. '^ Their teachers claim no dominion over the con- sciences of their brethren, among whom they are still ranked, without attempting to form themselves into a separate class. And the official character which they sustain, gives them no pre-eminence whatever in a worldly point of view. Nor is there any exception in favour of those who have former- ly been clergymen, or in a state of preparation for ecclesiastical preferment. They admit indeed the usefulness of some branches of human learning, when these are not abused to serve the purposes of pride and vain jangling. To say otherwise, they conceive, would be to carry the matter to an unreasonable extreme ; ' for even he, who can read and write, T^ not alto- gether unlearned. And suppose a person has been taught to arrange and simplify his ideas, and to speak and wi'ite with fluency, correctness, and per- spicuity, and has likewise gained some knowledge of the languages in which the Holy Scriptures were originally wTitten, without neglecting a corn- petent understanding of his native tongue, can it be thought that such attainments are evil in them- selves, or that they may not be useful ^^ hen sanc- tified to him who possesses them ? But the^ are fully aware that no improvement of a man's intel- lectual powers can enable him to understand " the mysteries of the kingdom of heaven," which the THE SCOTTISH BAPTISTS. 249 sovereign " Lord of heaven and earth hath hidden from the wise and prudent, and hath revealed to babes;" and that those theological and philosophi- cal studies which are generally thought necessary, rather tend to increase the natural enmity of man's heart against " the preaching of the cross," which was " a stumbling block to the Jews, who required a sign, and foolishness to the Greeks, who sought after wisdom." They cannot add to the qualifications of a Chris- tian teacher, laid down in the word of God ; and they deny that a liberal education is essential to his character and office ; while they reckon it absolute- ly necessary, that he should, with great diligence study the Holy Scriptures, which are able " to make the man of God perfect, thoroughly furnish- ed to all good works." The discipline and government of the Scottish Baptist Churches are strictly congregational. Mem- bers are received, after making a public profession of their faith, with the consent of the whole church, expressed, when the body is numerous, by the show of hands ; and every case of discipline is de- termined in the same manner. They esteem a conscientious regard to the law of discipline, insti- stuted by the gi'eat Head of the Church, Mat. xviii. absolutely necessary for the safety of the whole body, and for maintaining purity of communion, and the due exercise of brotherly love. It would exceed our limits to narrate all the par- 250 THE SCOTTISH BAPTISTS. ticulars which, although not entirely peculiar to them, are yet distinguishable from the faith and practice of the great majority of professing Chris- tians. But it would be improper to omit stating their views with respect to subjection to civil go- A^ernors. — They consider all existing powers as " ordained of God," Rom. xiii. 2. When equal protection is afforded to all good subjects, whatever their religious creed may be, — a privilege fully en- joyed in this country, they are thankful to God for so great a blessing, and are cheerfully " subject to every ordinance of man for the Lord's sake ; whe- ther it be to the king as supreme, or unto go- vernors, as to them that are sent by him, for the punishment of evil doers, and for the praise of them that do well," 1 Pet. ii. 13, 14. And Avhen rulers are guilty of oppression, they still reckon it the duty of Christians to be subject to their authority in all lawful things, — to honour them on account of the offices Avhich they sustain, to avoid speaking evil of dignities, to pay them tribute or taxes in a fair and honourable way, and " to offer up for them, and for all men, supplications, prayers, interces- sions, and giving of thanks." In no case whatever, do they feel tliemselves warranted to resist those in authority over them; for *' whosoever resisteth the power, resisteth the ordinance of God ; and they . that resist, shall receive to themselves damnation," or judgment. Were any thing enjoined upon them which they conceived to be opposite to the will of God, after trying the effect of a peaceable and manly remojistrance, without obtaining redress, THE SCOTTISH BAPTISTS. 251, they should then have no alternative but to suffer patiently or to flee from their oppressors. Besides the tracts mentioned above, many others have been published by Mr. M'Lean, of which, his Illustration of the Commission given by Jesus C/ifist to his Apostles, is the most compre- hensive and important; and an edition of his whole works is now in the press, consisting of seven or eight volumes. Of those published by other el- ders in this connexion, the following are the most worth v of notice. — Tzvo Letters to the Public on the Grace of God, occasioned by the conversion of PTilliam Mills, a condeinned Felon, by Henry Da- vid Inglis ; — Parental Duties ; — Purity of Chris- tian Communion, recommended as an antidote against the perils of the latter days; and Letters on a variety of Subjects, relating chiefly to Christian Felloivship and Church Oi-der, in which the AuthoD' has discussed some of the points of difference betrveefi them and other Independents and Baptists, by Wil- liam Braidwood. . There are fifteen Baptist Churches in Scodand of the class above described, and some small so- cieties, and scattered individuals, amounting in all to about 1000 members. And althoueh in some places they have been stationar}^ or on the decline, yet, upon the whole, their members of late years have considerably increased. — In England and Wales there are a few churches, and smaller so- cieties, who are of the same faith and order, conse* 252 THE SCOTTISH BAPTISTS. quently distinct from the two great bodies, known by the names of General and Particular Baptists."^ The persons who belong to the churches here described, assume no particular denomination. They wish only, in some measure, to deserve that name by which the disciples of Christ were called first at Antioch. * jC7* On the other hand, there are at least two con- gregations in Scotland, that are in comn^union with the Particular Baptists in England ; and, of course, are wholly distinct from the Society which has formed the subject of this article. THE BEREANS.* Name. — Bereans^ in modern church history, are a sect of Protestant dissenters from the Church of Scotland, who take this title, not from choice but necessity, as they foresaw, that if they did not dis- tinguish themselves by some name, they would be distinguished by others, by applying to them the name of the founder of the sect. On this account, Mi: Barclay^ whose modesty was such, that he did not wish his friends to be called by his name, thought, with them, the name Bereans as expres- sive and suited to the Christian character as any other, seeing the believers of the gospel at Berea were highly commended for their Christian con- * iCPThe following account of the Bereans was sent the aiuhor for insertion here, by one of their ministers. VOL. III. K k 254 THE BEREANS. duct, in daily searching the scriptures, which is the duty and interest of all believers of the gospel.* Rise and Progress. — The Bereans first as- sembled ^s a separate body of Christians in the city of Edinburgh, in autumn 1773, and soon after in the parish of Fettercairn. The opponents of the Berean doct[-ines allege, that this new system of faith would never have been heard of, had not Mr. Barclay, the founder of it, been disappointed of a settlement in the Church of Scotland. — A respectable clergyman of the Esta- blished Church has even hinted something to this purpose, in Sir John Sinclair's Statistical Account, (vol. i'x. p. 599.) But the Bereans, in answer to this charge, appeal not only to Mr. Barclay's doc- trine uniformly preached in the church of Fetter- cairn, and many other places in that neighbourhood^ for fourteen years before that benefice became va- cant; but likewise to two different treatises, contain- ing the same doctrines, published by him ten or twelve years before that period. — They admit, in- * |0"°Ancl I may be allowed to add, that it is fieculiarly the duty of the members of this denomination ; for, to en- title them to the honourable appellation which they have thus adopted, they oui tion and salvation, through faith in the direct testimo- ny of God." The answer which the Bereans return to this objection, is founded on Acis xiii. verses 32,33,38,^9, and may be seen in the 2d edit, of Mr. B's. Assurance of Faith,{\2mo. 1803.) p. 50, 51. note. THE BtlREANS. 259 or government of God,) nor under the gospel dis- pensation, which, in respect of the Mosaic, was a kind of future world, or kingdom to come. Tourth, The Bereans intei-pret a great part of the Old Testament prophecies, and in particular the whole of the Psalms, excepting such as are merely historical or laudatory, to be typical or prophetical of Jesus Christ, his sufferings, atonement, mediation, and kingdom ; and they esteem it a gross perver- sion of these psalms and prophecies to apply them to the experiences of private Christians, in the man- ner commonly done. — In proof of this, they not on- ly urge the words of the apostle, that "no scripture prophecy is of any private interpretation," but they insist, that the whole of the quotations from the an- cient prophecies in the New Testament, and parti- cularly those from the psalms, are expressly applied to Christ.* In this opinion many other classes of Protestants agree with them. " Fifth, Of the absolute all -superintending sove- reignty of the Almighty, the Bereans entertain the highest ideas, as w ell as of the uninterrupted exer- tion thereof over all his works, in heaven, earth, and hell, however unsearchable by his creatures- A God without election (they argue) or choice in * |C7"Those who wish to see an illustration of iheir doc- trine on this head, may consult Mr. B's Disser(atio7i on the Psalms^ subjoined to the 2d Ed. of his Assiirance of Faith Vindicated. 260 THE BEREANS. » all his works, is " a God without existence, — a mere idol, — a nonentity. — And to deny God's elec- tion, purpose and express will, in all his works, is to make him inferior to ourselves." For further particulars respecting the Berean doctrines, we must refer the reader to the works of Messrs. Barclay, Nicol, and Brookshank. And to these we have authority to add a work now prepar- ing for the press, (by Mr. James Donaldson, suc- cessor to the late Mr. Barclay in the Berean church at Edinburgh), wherein the leading points of differ- ence betvvixt the Bereans and other professing bo- dies around them, will be handled in the form of a dialogue, under the title of Objector and Findicator. Worship, Practice &c. — Having thus given a concise view of the origin and distinguishing doc- trines of Bereanism, it only remains to mention a few particulars relative to the worship Mid practice of the Bereans, as a Christian society. Infant baptism they consider as a divine ordi- nance, instituted in the room of circumcision; and they think it absurd to suppose, that, infants, who all agree are admissible to the kingdom of God in heaven, should nevertheless be denied the ini- tiating sign of that high privilege on earth, — They commemorate the Lord's supper in general once a month ; but, as the words of the institution fix no particular period, they sometimes celebrate it oftener, and sometimes at more distant periods, as may suit their general convenience. But they THE BEREANS. 26J cannot agi'ee with those who allege, that they cannot observe the Sabbath without shewing forth the Lord's death. In observing this ordinance, they follow the primitive apostolic plan, without any previous days of fasting or preparation, as they apprehend, that such human institutions onlv tend to make an idol of the ordinance, and to lead people to entertain erroneous ideas of its superior solemnity and importance. — They discard also in tills ordinance, as unscriptual, the Popish, Episco- pal, and Presbyterian practice of consecrating the elements, or setting them apart from a common to a holy use ; as also, setting apart the water in Bap- tism from a common to a holy use : They say that no change is possible (more than needful) by any form of words that men can use. The last and fullest account of that ordinance, 1 Cor. chap. xi. simply says, " And when he had given thanks, he brake it, and said, Take, eat, &c." — They insist, that the word thanks is incompatible with any no- tion of consecration in use among men ; that the Lord, acting the part of the Fatlier's ser^'ant, did not address the bread nor the cup, but his heaven- ly Father, with thankfulness ; leaving thus an ex- ample to all his children, commemorating this or- dinance, to give thanks to their God and Father, for his love shown in this, till their Lord come. Bereans also hold in contempt the word sacra- inent, as commonly applied to this ordinance and baptism. The term, as expressed by the Latins, sacramentum, a]:)plies to the takinsr of an oath which is not intended in shewing forth the Lord's VOL. III. L 1 2^ THE BEREANS. death, more than in the ordinance of prayer and praise. All ordinances appointed by God, as pro- per for the notice of his children, are works of faith, and labours of love, while an oath is to put an end to strife. — Equal and universal holiness in all man- ner of conversation, they recommend at all times as well as at the Lord's table. They meet every Lord's day for the purpose of preaching, prayer, praise, and exhortation to love and good works. — With regai'dto admission of members, their method is very simple. — When any person, after hearing the Berean doctrines, professes his belief and as- surance of the truths of tlie gospel, and desires to be admitted into their communion, he is cheerfully received, upon his profession before the church, whatever may have been his former manner of life ; because they know that all men, before they believe the gospel, are dead in trespasses and sins. There- fore they disclaim the practice of those, who, mak- ing inquiry into the former character of those who apply for admission into their communioh, admit or reject, according to the nature of that report. This they say is the very reverse of the conduct of the Apostles, who preached the gospel to the vilest of men ; and the moment such professed the truth of the gospel, to such they gave the right hand of fello\\ ship, without farther ceremony. But if such, an one should afterward draw back in his good pro- fession, or discover a practice foreign to die pre- cepts of the gospel, in that case, he is first to be ad- monished, and if that has not die desired effect, h^ is to be withdrawn from, as a disorderly walker, and left to himself. THE BEREANS. 263 They do not think, as some professors do, that they have any power or authority from Scripture to deliver such backsHder to Satan ; that power they consider as the exclusive right of the Apostles, to whom it was said, " Whatsoever ye shall bind on earth, shall be bound in heaven," &c. Neither do they think themselves authorised, as a Christian church, to inquire into each others political opi- nions^ any more than to examine into each others notions o{ philosophy. They both recommend and practise, as Christian duties, subjection to lawful authority ; but they do not think that a man by be- coming a Christian, or joining their society, is under any obligation, by the rules of the gospel, to re- nounce his rights of private judgment upon mat- ters of pubhc or private importance. Upon all such subjects, they allow each other to think and act as each may see it his duty. — They require nothing more of their members, than an uniform and steady profession of the apostolic faith, and a suitable walk and conversation. Witli regard to feet- washing, and the like prac- tices, which some other sects of Christians consider as duties, the Bereans are of opinion, that they are by no means obligatory. They argue, that the ex- ample given by our Saviour of washing the feet of his disciples, was not an institution of an ordinance, but merely a familiar instance, taken from the cus- tom of the counti-y, and adopted by our Lord on that occasion, to teach his followers that tliey ought, at all times, to be ready to perform even tlie mean- est offices of kindness to each other. SCOTTISH. OR NEW INDEPENDENTS. Rise and Progress. — John Glas gave rise to Independency in Scotland, as already observed, about the year 1728, since which time, the Baptists, and some other parties professing Independency, have arisen, and become pretty numerous ; but their churches have been involved in an c^scurity, which prevented their sentiments from being very generally known. In the course of the last twelve years, a period remarkably fertile in speculations of Qvery kind, the controversy betwixt Presbyterians and Inde- pendents has been revived, and is still carried on- "with energy and spirit. Within this period, a nume- rous body of Independents has arisen, a\ hose ideas of union and discipline, are perhaps more mild and accommodating than those of tlie chui'che^ which had previously been collected, and which possess a greater combination of those talents, NEW INDEPENDENTS. 265 which excite attention, and give influence to reli- gious parties. The members of this new sect, which forms the subject of the present article, profess to be wholly unconnected with any other society of Indepen- dents ; their progress has hitherto been rapid,* and their exertions and publications seem to have rais- ed some degree of jealousy in tlie minds of the Established clergy, whose attention is once more turned from the friends of Episcopacy, to defend the order and constitution of their church acrainst the renewed attacks of the Independents^ The institution of the Missionary Societies hacl excited a strong sensation among the religious of all denominations, and other events of» a singular nature contributed to give rise to this spirit of reli- gious discussion and change. But few men felt the missionary spirit widi great er ardour than Robert Haldane, Esq., a gentleman of much respectability, and possessed ofan ample fortune in Scotland. Having lately been brought to think seriously of religion, and now happy in the enjoyment of that comfort which it alone can afford: those divine truths which had gixen hope and con- solation to his own mind, he felt, in no small de- * In consequence of some recent disputes among them- selves, which will be noticed below, many arc of opinion that their members arc now stationary, if not on the decline. 266 NEW INDEPENDENTS. » gree, the importance of the duty of spreading among the heathen. Under this impression, he sold his estates, and, along with- several associates, men of talents and exemplary piety, intended to employ his fortune in difiusing among the tribes of Hindostan the arts of civihsed life, and the blessings of true religion. Such an example of disinterested zeal, and of indi- vidual active benevolence, we have seldom read of since the days of the good and pious Bishop Berk- ley, and we may challenge all the modern philoso- phers and modern philanthropists to produce the like. Upon application to Government for liberty to found an establishment in the East Indies for pro- pagating the gospel, the proposal of Mr. H. and Ifib friends, was rejected.* But this disappoint- ment, however great, served only to direct his be- nevolence into another channel ; for he then turned his attention to the state of religion in his native country, and resolved to employ his fortune and exertions in propagating the gospel at home. Accordingly, a society bearing this name, was formed in December 1797, the pnjfessed object of which was to send forth men to preach the gospel in those parts of Scotland where they conceived that tliis blessing was not enjoyed in its purity, or * It is generally supposed that Mr. H. is daily making money by the chapels which he has built in this count-y; but I am credibly informed, that this supposition is whoHy groimdless ; and it is plain, I think, Tum the above circum- stance, that profit was no part of his original object. NEW INDEPENDENTS. 267 where it was not regularly dispensed; and hence the members of this sect are called, though per- haps improperly, Missionaries.* The formation and exertions of this Society, we are told, " had been considerably facilitated by the progress of opinion, — by the corruptions of the Scottish church, and by the religious discussions which had been excited by several pu1)lications, and particularly by the Missionary Magazine.'' This miscellany, conducted by a minister of die Established Church, who had agreed to accompa- ny Mr. H. to India, contained some bold doctrines, which had seldom been heard without the threshold of some obscure conventicle ; and among others, that it is the right, nay, the paramount duty of every Christian who knows the gospel, and is duly qualified, to preach it to his fellow sinners. The discussion of this controversy created a very great sensation in the religious world ; and the Societies which had been formed were not diiatorv * " The Society for Profiagattng the Gosfiel at HomCn, have all along avowed their sole object lo be the revival of declining; religion Hmoiiij^ their countrymen, and to fol- low out that object, by me ins which they conceive to be vvarrati'ed by the word of God, and not in the least contra- ry to the laws of tlie country." Reply to the Pastoral Jd- monition of the General Assembly. See Missionary JSIaga- zine lor 1799, vol. iv. p. 293. This Society employs its funds in procurini^ men to iti- nerate likewise in Ireland. There is a Society somewhat simihir to this in England, chiefly supported by tha Inde' /lendentu and Calvinistie Methodists. 268 NEW INDEPENDENTS. in acting upon the principle. James Haldane, Esq., brother of the above, Mr. Aikman and others, men of some abilities, and actuated by fer- vent zeal, travelled at different times through the greater part of Scodand, preaching the gospel to their countiymen; and wherever they went, it was a maxim to which they invariably adhered, to " make the word of God without charge;'' and as they had freely received, freely to give. In their labours they experienced considerable opposition, particularly from the established cler- gy; but, " the common people heard them gladly,'^ and not a few of them embraced the doctrines which they taught. They w ere soon succeeded by other labourers, employed by the Society, who were no less successful in promoting the same cause. Neither the Messrs. H. nor any of their friends, had yet separated from the communion of the Church of Scotland, nor had any of the^establish- ed ministers declared themselves attached to their party. But, in a short time, they both thought themselves bound, in conscience and duty, to forsake her fellowship; and soon after, Messrs. Innes and Ewing, both ministers in the na- tional church, resigned their charges, and united with them and their associates in the work ih which they were engaged, in preaching the gos- pel throughout the kingdom. A distinct society was soon formed; and the Messrs. H., by whose zeal and influence the separation was chiefly ef- fected, being at its head, its members have, hence been also called Haldanites, or Haldamte Inde- NEW INDEPENDENTS. 269 pendents, from them; but this name of distinction those gentleman very much dislike, and modestly Avish to be laid aside.* Large places of public worship, aa hich were at first distinguished by the name of Tabernacles, \vere erected at Mr. R. H.'s expense in the princi- pal towns, where the word of God was declared to numerous assemblies, both by those ministers and others from various denominations in England.f Mr. J. Haldane and Mr. Aikman, a\ ere finally fix- ed at Edinburgh, Mr. Innes at Dundee, and Mr. Ewing at Glasgow , besides various other preachers Avho were established in different parts of the coun- try. Academies likewise, supported chiefly, if not solely, at the expense of Mr. R. H., were formed at Edinburgh, Dundee, and GhsgoAv,| for the edu- cation of young men for the work of the ministiyj who, when deemed qualified for preaching the gos- pel, were to be employed as itinerants, under the inspection and countenance of the " Societij for Propagating the Gospel at Home^k * The mcmbei's of this denominaiion acknowledge the term Indefieudents as applicable to them, yet they are by no means fond of it, " but prefer the word Church alone, or Afiostolic Church, to distinguish a church of Christ from other societies called churches." Mr. Carson's Pref. p. 5. t Mr. Aikman's place of worship here was built, I am told, at his own expense. \ These academies did not exist at the same time in these three places ; but first at Glasgow and Dundee, and afterwards there was one only in Edinburgh. § Beddes the Itinerants supported by thisjSociety in Scot- voft. IIP. Mm 270 NEW INDEPENDENTS. Thus, a succession of teachers was secured, and so well was their plan founded and administered, that while their wants were duly supplied, it pre- sented no temptation to any to embark in the cause, whose aA'arice was greater than their zeal for doing good. The Established Church, it seems, has not fol- lowing the cautious policy of Gamaliel, in " letting these men alone ;* ' for, we are told, that the minis- ters and leaders of this denomination have not been treated with " silent neglect," and that it was not owing to the moderation of her clergy, or the mild- ness of her principles, but to the superior indul- gence and discernment of the civil government, that the Messrs. H. and their friends, v/ere not pu- nished for their non-conformity, by the terrors of the law.* Distinguishing Doc TRiNES.-The members of this denomination can yet scarcely be said to have their principles fixed; for though they are fully - convinced that the constitution of their churches land and Ireland, its memher-> have sent out six missiona- ries to North America, and two to iDenmark. * " The standards you defend, and to every part of which you are sworn, do not allow of separation. They allow the sword, as the last argument, to convince the judgment of tlie weak. So far from permitting her members quietly to de- part, her avowed principles will not give toleration to any other sect Those who yet in reality, as well as in profes- sion, adhere to the st;.ndards of the Church of Scotland,^t is well knowri. lament toleration, and confess it as a national sin." — Mr. Carson's Rcfily to Mr. BroivJi, p. 30. Note. NEW INDEPENDENTS. * 271 is scriptural, and that, on the whole, they are fol- lowers of the apostolical churches, still they can- didly admit that they have " more to learn.*' They do not profess to have attained to a perfection of know- ledge in the Scriptures ; but agreeably to what they have attained, they profess to walk. *' He then who will shew us the way of the Lord more per- fectly, will do us a more essential service than- were he to enrich us with the treasures of the Indies.''* It is plain, however, that their docti'ines are Cal- vinistical, and that they reject all articles of faith or creeds of human composition. They tell us that they have a divine and infallible standard, meaning the Scriptures ; and that consistent Inde- pendents dare not adopt any other. All other sects profess to find the oudines of their system in the word of God, but they insist that the Scriptures contain a full and complete model and system of doctrine, government, discipline, and worship, and that in them we may find an universal rule for the direction of Christians in their associated state, as well as all necessaiy instructions for the faith and * Mr. Carson's Refihj^ p. 457. Whatever maybe '.hought of some of their tenets and practices by others, every one roust allow that this candour and openness to conviction, bespeak a truly Christian spirit and disposition ; and it ap- pears, that some of them at least, are daily walking accor- ding to this principle. " I do believe," says the same au- thor, " that the churches lately forn»ed, owe much of their superior conformity to Scripture, compared with that of the undent Independents, to 4he very objections of their opponents." — P. 201. 272 NEW INDEPENDENTS. » practice of individuals. — They must have Scrip- ture for every thin 2:, even for such thin2:s as could not be contained in Scripture ; so that their motto seems to be, " Quia Scriptum non legimus, ideo jussum non credimus." Hence they likewise re- ject the authority of the civil magistrate in matters of religion, and receive the Scriptures, and nothing else, • as binding in the worship of God. The church of Christ, as exhibited in Scripture, they conceive to be an association which has no head upon earth; and which, as a body, can receive no iaws from any one but Christ alone. The king- dom of Jesus, say they, is spiritual, neither inter- fering with human governments, nor admitting their '' interference in its peculiar concerns ; and while they teach obedience to the civil magistrate in all civil matters, in religion they acknowledge no hu- man authority Avhatsoever. They profess to see an inconsistency of every form of national religion with the New Testa- ment; nay, a civil establishment of religion they' conceive to be " the very essence of Antichrist."* They lay down this as a fundamental principle, * Mr. Ilaldane's View of Social Wors/ii/i, p. 100. And elsewhere he observes, that he considers " every society calling itself a church of Christ, which can enter into alli- ance with, or be adopted by any civil government upon earth, as ifiso facto constituting a branch of the family of that establishment predicted by John under the name of Babylon.'' jifijiendix to Observations on Air. Brown's Ju- dication of the Presbijterian Form of Church Government. — P. 5 5. NEW INDEPENDENTS. 273 that a Christian church ought to consist of believ- ers, or of those who give evidence of their know- ing and beheving the gospel, united together upon the profession of its truths, and walking agreeably to them; that it ought to-be directed in their disci- pline and order by the Scriptures only ; and that all Christians, of all ages, are bound to observe the universal and approved practices of the first churches, as recorded in Scripture. The congregations which have been already formed, have uniformly adopted all the ordinances which they judge to have been observed by the apostolical churches ; and the practices which thev do not follow are — the community of goods in the church at Jerusalem — observing the Lord's supper daily — love feasts — washing one another's feet — and the kiss of love.* These, however, they do not observe, as conceiving tliat they are not enjoin- ed in the New Testament, or that they were not universally practised in the days of the Apostles. Though similar in some things, to the more eaily Independents in Scotland, they differ from them in several material points ; as in the important article of communion, by admitting Christians of all religious denominations to communicate with them in tlie Lord's supper, provided they have * Since the above was written, Mr. James Haldane's congregation, and some others, have adopted the kiss of love. 274 NEW INDEPENDENTS. reason to think tliem to be reSl Christians.* And they difter from the more ancient Independents in general, in considering all associations of ministers, for giving counsel and advice to the churches in matters of doubt, as unnecessary and unscriptural.t In regard to politics, they tell us, that though loyal from conscience, and subject to every ordi- nance of man; though they wholly disclaim all idea of political changes, and their principles have never yet been contradicted by their practice^ they have been represented as movers of sedition, and ti"eated with reproach. They, at the same time, tliankfully acknowledge that government has given no intenuption to their exertions. They conceive that " Independents alone have, in this country, avowed the doctrine of Scripture to its full extent, on subjection to the powers that be. " They have explicitly declared, that, however * This, however, I am told, is not universally the case amont; them. t "I look upon all such relipjious associations to be both unlawful, and exceedingly injurious." Mr. Carson's Re- ply^ p. 406. And again, p. 404. " I I-iclieve indeed, that the ancient Independent writers," meaning those of the 17th century, " have poured forth abundance of nonsense about meetings for coutisel and advice." Yet Mr. Innes is said to he inclined to agree with the old Independen s on this head; so thui here also, as well as on variojs othe: ooiiits of doctrine anii ciiscipline, thcyare now divided in opinion. NEW INDEPENDENTS. 27'5 grateful they are to God for the blessings they enjoy under our present mild government, their subjection stands upon a firmer principle than their opinion of the excellence of the constitution. They are subject to their rulers,- because they are set over them by God, and we ti'ust would be so, not only to the good and gentle, but also to tlie froward."* Church Government and Discipline. — As to church government, the members of this de- nomination are Independents in the strictest sense of the word, and believe that the apostolical churches^ according: to the model of which it is their ereat and professed object in all things to conform, were en- tirely independent, none of them being subject to any foreign jurisdiction, but each one governed by its own rulers, and by.no other laws than those •which are written in the word of God. And for this opinion they quote the testimony of Drs. Mo- sheim and Campbell, both men of literary emi- nence, and neither of them members of Indepen- dent churches, t A true church of Christ, Mr. H. tells us, " is a society formed for the same purpose as the churches * Mr. J. H ilflanc's Obncrvations on Air. Broivn*s Findi- c-aCion of the Presbyterian Form of Church Government, p. 43, Those who wish lo be more fully satisfied in regard to their poliiics, may consult Mr. Hraidwood and Mr. Ewing's Sermons^ and Mr. R. liddane's Address 07i Politi- cal Ojiinions. t Dr. Mnsheim's Eccles. Hist. cent. 1. part 2. ch, ii. Also " De Rebtis Chrustianorum ante Constimtinnm .''* A\\f\ Br. C.'s Eccles. Lectures. 276. NEW INDEPENDENTS-. planted by the Apostles, and whose constitution is the same with theirs. A de^'iation in these parti- culars renders it unworthy of the name."*' According to them, when the ■word Church in Scripture, in its religious sense, does not denote a single congTegation of saints, it always refers to the Av hole body or kingdom of Christ, part of \\hich is in heaven, and part on earth ; which body does not constitute two churches, a visible and an in\isible, but one church or family, consisting of different parts. They admit that all churches, ?. c. congregations, are connected together as being Christ's subjects; but they insist that they are dependent only upon their ' King, in whose hands the supreme authority rests. And Avhile they teach that Independent churches have no authority over each other, they allow that they may yet receive the advantage of each other's opinion upon any matter of impor- tance ; and that intercourse may be maintamed be- tween churches, by their sending messengers to each other, as the Apostolic churches did, 2 Cor. viii. 23. — One church, they allow, may advise another, as well as an individual may advise an individual; *' but any attempt to influence, by authority, the order of any church, is a departure from Scrip-, ture, and ne\er can be attended \\'ith good ef- fects.'"! * Vitw of Social IVomliih^ p. 159. t IMd. p. 159. " Even voluiuarv associations to regulate NEW INDEPENDENTS. 277 They likewise recommend mutual good offices, and the cultivation of an affectionate correspon- dence between churches, by their giving and re- ceiving advice; — by their praying for each other, especially when any thing difficult or important occurs ; — by their joining to promote the spread of the gospel ; — by their communicating to each other's necessities, and by many other things of a similar nature. — "Such correspondence," says Mr. H., " is calculated to have the happiest effects, while it allows to each church the most perfect li- berty and independence."* They conceive that bishop and elder were, in apostolic times, synonymous terms,t that the stated officers in all the churches then were elders and deacons, and of course that they are the only offices essential to a church of Christ. J With them every ations to regulate the order of churches in a certain dis- trict, are unscriptural." p. 158. * Vienu of Social Worships p. 159. t Mr. Ewing is the only one of their authors whose works I have yet seen, who prefers the former term. It is certainly Scriptural ; we cannot therefore refuse them the use of it; at tiie same time, unless this author is particu- larly partial to the name of Bishop, it might perhaps be well that he resigned it in favour of the Episcopalians, who will be apt to claim it as their exclusive right, by long prescrip- tion. \ Some of them approve of Deaconesses, or female dea- ' cons, as nieniioned 1 Tim. v. and adopted by the Moravi- ans, for watching over and instructing their own sex ; but as yet no female offices have been introduced into theil* churches. voj.. III*. N n 278 NEW INDEPENDENTS. elder is a preacher, and they conceive there is n® difference, in any respect, between elder and dea- con, except in the offices to which they are ap- pointed. Both are ordained by imposition of hands; and although ordination, which, they say, conveys no indelible character, is part of the elder's provi)ice, yet, when churches are newly formed, or in other like cases of necessity,* they allow that the members, who have always the right of elec- tion ,t may ordain church officers for themselves, or, at least, set them apart to their respective of- fices; for, in circumstances where ordination by el- ders is practicable, "it is proper; where otherwise, it is not necessary." Ordination, they insist, is no where in Scripture represented as coiiveying an office, or giving any person a right to discharge that office; "the choice of the church, in consequence of their judging that he possesses the scriptural qualifica- tions, gives him that right:" it is only the man- ner of setting him apart to the discharge of the duties of his office, and recommending him to the mrace of the u^reat Head of the Church. It jjives him no jurisdiction in any church but in that par- ticular one which appointed him, and as soon as he lays down, or is removed from, his office in that church, his ordination is at an end. They contend that there is a distinction of departments * "There is not an example of the elders of one church, ordaining the elfiors of ;inoiher, in all the word of God." Mr. Cjisou's Reply, p. 231. t Should thev nor ht chosen by lots, as well as an Apos- tle, agreeably to Acts, i. 26. ? NEW INDEPENDENTS. 279 ill the pastoral office, in that teaching and ruling are different branches of that office ; " we hold that these different branches of the office require differ- ent talents, usually found in different individuals, and tliat consequently every church should, if pos- sible, have a presbytery or plurality of elders. We contend, however, that all elders are pastors, inves- ted with the full character, and may discharge any part of the office when requisite. " It is exceed- ingly desirable that some, at least one (of them) should be solely devoted to the service of the church ; others may properly spend much of their time in their worldly business."* As they reject all systems of faith composed by man, so are they equally against all fixed codes of laws to regulate their deliberations in affairs of discipline, and strictly adhere, in this respect also, to their principle of taking the word of God " alone, in matters of reli2;ion," The leo:islative authori- ty, they tell us, exclusively belongs to Christ, and is already exercised in his word; they therefore dis- avow all right to make lavvs,t but admit a right to judge of the application of the laws of Christ, and a right to execute those laws, when judged to be ap- plicable to any particular case. The. first belongs to Jesus alone, — the second to the whole church, — the third to the rulers or elders of the church, who * Mr. Carson's Refily, p. 181, 170. — They reject all ec- clesiastical titles, — as Reverend, Minister of the Gof:f2e/, 8cc. together with all peculiaiities of dress, ats goivns, bands. Sec. t "The churches lately formed in Scotland uniformly disclaim, both in theory and practice, all legisl itlve auiho- rity, in every instance, in every degree." Jdid. p. 24. 280 NEW INDEPENDENTS. may therefore be called the executive officers of the church.* The power claimed by the whole churchy i. e. rulers and ruled, is not to make laws, but to judge of their application. The power claimed by rulers is not to propose that their opinions should be pas- sed into laws, but to carry into execution the laws of Christ, when judged apphcable by the church. Thus every case of discipline is entirely committed to the whole church, though always to be execu- ted by the elders ; nor are the members, in con- junction with the rulers, entrusted with the disci- pline of the church, as it respects the brethren only ; " even the pastors themselves are to be judged by them, and admonished, if negligent or faulty." Col. iv. 17.t In all points of discipline, they profess to make an uniform appeal to the word of God, and to nothing else, conceiving that no case can occur in a church of Christ, concerning which we have not sufficient directions in the New Testament, * Yet, even they have no authority to execute discipline without the consent of the church ; for the laws must bo carried into effect by universal consent. " Complete una- nimity is necessary in all the proceedings of a church of Christ." Ibid. — Much less have the elders any authority to meet by themselves as a distinct judicative body, or church court, to bind the disciples by their own authorita- tive acts or decrees, but all the acts of their authority must be exercised in the presence and with the consent of the 'assembled church. t Ibid. p. 166.— See above p. 58-60; NEW INDEPENDENTS. 281 ^and that the practice of the Apostles was record- ed to be a complete guide for the churches in every age.* The application of Scripture to any particular case that occurs is pointed out by the pastor : and while he is persuaded that every act of spiritual obedience must be the result of conviction, he feels himself called upon to explain the subject more fully to those who may not completely un- derstand it, or to remove difficulties from the minds of any to whom they may occur. And if the meanest member can point out a misapplica- tion of the law, they are bound to hear ; but unless a misapplication of the law be established, the pas- tors or rulers, who have audiority to bring forward and enforce the rule or law with consent of the church, are authorised to proceed, as also to deal with any member or members, for obstructing the discipline of the house of God — " Complete confi- dence must ever prevail. With one dissenting voice, the church could not proceed. — If ever there arise such a difterence as to cause a separation, it is not the majority, that makes the church, but those of them who are obedient to the laws of Christ. If there were only three against 3000, these three are the Church of Christ, and have a * " If the Scriptures do not contain sufficient directions for every thing regarding the individual or social conduct of the disciples, they are an insufficient ^ule." — " His" (Christ's) " prudence provided for every possible exigen- cy; and his foresight embraced every future case." Ibixl. p. 21. 28^ NEW INDEl'ENDENTS. right to cut off the 30C0, if disobedient to the law5 of Christ."* In every case that occurs, all that they have to do is simply to enquire under \\hat rule of Scripture that paiticular case falls; and when that is ascertained, " it is not they who de- cide, but the King of Zion, -whose orders they must obey. They affirm, therefore, tliat their rules of discipline are not only consistei.t with rea- son and revelation, but expressly reveaied."t Such is the faith and discipline of this new So- ciety, and whatever their decisions may be on any matter that comes before them, they are jinal^ for they have no courts of review or means of redress for any members that are of a different opinion, or who may think themselves injured or aggrieved. There is no such thing as voting in any of their deliberations; and in receiving new members, every one ought to be admitted by the unanimous voice of tlie church. J * Mr. Carson's Refibj, p, 40, t Mr. Gilchist's Remarks on two late Pamfihkts^ by Mr. Smk/i of DmideCy p. 5. Their acts of discipline usu- ally took pibce on week days, when their chapels are less frequented by strangers ; but those in communion wilh Mr. H's. congiegation, nov/ observe them on Sundays, in pre-^ence of the whole congreg.»iion, as well as other ordi- nances. \ " There is not a single member admitted, but with the full consent oftl^c whole church. Our churches know Bothing of the words niajoniy and minority." Mr. Carson's Refily, p. 82. NEW INDEPENDENTS. 283 Worship, Sec. — It has already been observed, that this denomination suppose that the word of God contains a standard for worship, as well as for government and discipline; and they conceive that they tread on firm ground when they assert, that the New Testament contains instructions con- concerning every part of the worship and conduct of Christian societies, as well as concerning the faith and practice of individuals.* — They use no form of prayer, and public Vv orship is conducted in their congi-egations, also in other respects, much in the same manner as in the established kirks, ex- cepting that they read a large, but indefinite, por- tion of the Scriptures at each meeting; — that in many of their chapels they use Dr. Watts's version of the Psalms, and that in most of them they stand while singing the praises of God. As to the ground of this last practice, they do not seem to be fully agreed; for while Mr. Carson insists, that their standing in singing " is not from decency, or external order, left for them to determine, but be- cause they have Scriptural example for this," (P. 24.) Mr. Ewing observes, that " in all the New Testament, there is not a single hint what posture * " An Independent church has every necessary instnic- tion, either in precept, example, or by fair inference, in the word of God." Ihid. p. 21. But it must be allowed, that all human inferences, though drawn from inspired premises, must partake of the fallibility of the minds which draw them ; and when such inferences are urged on others, with the high claim of divine authori- ty, instead of being modestly submitted to their examina- tion, a tyranny of opinion is established equal to any iliat was ever set up by the infallible successor of St. Peter. 284 NEW INDEPENDENTS. was customary among the primitive Christians, in singing the praises of God, or whether any one posture was preferable to another;''* and his con- gregation, I am told, is one of those that do not stand in singing. They adopt weekly communions ; and as they make no real distinction between clergy and laity, the want, or the absence, of elders and deacons, upon any occasion, in any of their chapels, is not thought a sufficient reason for preventing the ad- ministration of the holy communion on the first day of the week. They contend that, by the approved practice of apostolic churches, it is demonstrated to be the appointment of Christ, that his churches must observe the Lord's Supper every first day of the week ; and the evidence of this, we are told, is just as strong as that they or we are required to as- semble at all on that day. Some of them likewise administer the Lord's Supper every Lord's day, about the very same hour at which it was originally instituted, and probably administered in the primi- tive church, i. e. about three or four o'clock in the afternoon, t * '■'■ jlttemfit toivards a Statement of the Doctrine of Scrifi- ture on some Disfiuted Foirits" p. 183. The practice of standing is certainly laudable, on whatever authority it may be grounded ; and as Mr. E. admits, (p. 184.) that the prac- tice of kneelinc? in prayer is " quite as evidently scriptural as the other," it would doubtless be a happy improvement, were they, as well as the Methodists, to adopt that practice likewise. t Would it not be very consistent with their principles to adopt the siime fiostnre also in which we have reason to NEW INDEPENDENTS. 285 Commendable, no doubt, and truly praise-wor- thy, is their reviving the practice of frequent com- munions ; but this their example will be lost, I fear, upon many of their neighbours around them, among whom there has long subsisted, in this particular, a wide depaiture from primitive practice. With a view to illustrate and support the prin- ciples of this new denomination, Mr. J. Haldane published a work, entitled, " A Fiexv of the Social JForship and Ordinances observed by the first Chris- tians^ drawn from the Sacred Scriptures alone; being an attempt to enforce their divine obligation ; and to represent the guilt afid evil consequences of Jie- glecting them.'^ Mr. Innes has published to the world the gToiinds of his separation from the Es- tablished Church ; and Mr. Ewing has just pub- hshed " An Attempt towards a Statement of the Doctrine of Scripture^ on some disputed Poijtts, re- specting the Constitution, Governmenty JForship, and Discipline of the Church of Christ.''^ On tlie other side, the cause of the establish- ment has been supported by several wiiters ; and particularly by Mr. Smith of Dundee, and Mr. Bro^^Tl, minister of a Chapel of Ease at Gartmgre, near Dumblane, whose " Findicafion of the Pres- byterian Form of Church Governments^ is wTitten think the Apostles received this sacrament, when it was first instituted ? Answer — " The posture in which the Apostles prob>bIy reieived the Lord's Supper, was that used at iheir ordinary meals, so is ours." VOL. III. O 0 286 NEW INDEPENDENTS. with considerable ability. To this work, several replies have been made ; but that lately published by Mr. Carson of Tubennore^ Ireland, if not the most able and satisfactory, is at least the most full and particular ; so that the discussion betwixt Pres- bytery and Independency is once more, since the days of John Glas, fairly before the public. Mr. Haldane's " View of Social Worship^^ was not meant by the author as a standard or directo- ry ; but it appears to me to contain the most clear, full, and accurate account yet published of the prin- ciples and practice, of this new denomination of Christians. At the same time, as all their churches are in- dependent of each other, some very considerable shades of difference exist among them, in regard both to principles and practice; the reader is not therefore to suppose, that all the members of this denomination ^vill subscribe to the whole of Mr. Haldane's Viexi\ — or of Mr. Ewing's Attempt^ — or of Mr. Carson's Reply ^ — or much less, of what I have here collected, for the most part from them, notwithstanding the able assistance which I have rec^i\ ed ; and, I may add, the diligent inquiries which I have made, A\ith a view to ascertain tlie real state and sentiments of this new denomination. Besides, since the above was written, a divi- sion hab taken place anion :.^ the.n, chiefly in con- sequence of Mi. J. li.aiuaiic's having now adopted ■r< NEW INDEPENDENTS. 287 Bapfist Pri7iciples, and also introduced church discipline, and mutual exhortation and prayer by the brethren, into the public service on Sunday mornings. — The congregations still in communion widi that of Mr. H., likewise partake of the Lord's Supper in the course of the same service ; whereas, the other parties continue to practise discipline, and the mutual teaching of private members at their Fello-wship Meetings,^ on the Friday even- ings, and to receive the Lord's Supper at the close of the afternoon service on Sundays. As I am not a^^'are that the pul^lic have yet be- fore them any regular account of the history, &c. of this sect, whose members might be called, with- out offence, the Scottish Methodists^ I have al- ready extended this article far beyond its due length, and therefore must decline giving any de- tail of existing dissensions among them on these and some other points. Suffice it to refer those who are inclined to en- ter into the merits of them, to Mr. J, Haldane's * Voluntary societies on week clays, for prayer, reading the Scriptures, and religious conversation, are common among religious people of various denominations, and are usually called Fcllowahiji Meetitig-'i ; bui if Independen's exercise discipline, by admitting new members, reproving off> nders, 8cc., in these societies, ought they not rather to give them the name of Church Meetings; and pariictjlarly, if held in houses of public worship, as is snmeiimes the the rase; for tluir principles require, that all nuch arrs of discipline should tnkc place before, and wim the consent of, the whole Church? 288 NEW INDEPENDENTS. ReasoJis of a Change of Sentiment and Practice on the Subject of Baptism, &c. ; and on the subject of public teaching, and prayer by private mem- bers on Sundays, to the same author's Address to the Church of Christ, Leith Walk, on the one hand ; and on the other, to Observations on Exhor- tation in the Churches of Christ, intended to shew, that the Indiscriminate and Spontaneous Teaching of Private Members on the Lord's day, is not authorised in the New Testament, by Mr. Aik- man, all lately published.* Miscellaneous Remarks. — However zea- lous advocates the members of this sect appear to be, for " the similarity of the form of government, and all other ordinances in their churches, to those of the apostolical churches," it is but doing them justice to say, that they do not rest the whole weight of their Christianity upon these, but declare " there might be the most exact re- semplance in each of those points, yet not a fea- ture of a church of saints, or holy persons.^f A truth this, which, were it ever kept in view in all * It must no doubt be highly desirable, that Mr. H.*s new change oF principles, which hab thus brouglit about a division in his own society, should be followed by an union, or coalition with the society, whose distingishing tenet he has adopted. But this, I am told, is not likely to take place soon ; and the chief point which keeps the two Baptist Societies aloof from each other, is said to be, that the new converts under Mr, H. do not see, with the other class, the necessity of the presence and ministration of at least one elder, to the due celebration of the Lord's Supper. t Mr. Carson's Rtply, p. 520. NEVO- INDEPENDENTS. 289 disputes of this nature, might serve to moderate their violence, and confine them within due bounds^ It remains, therefore, for this new sect, " hke a city set upon an hill," and in the midst of so m.any " other societies called churches," to be " at unity in itself," and to exhibit the true features of a church of saints ; and, having torn themselves from the " wild-olive tree," now planted in tliis part of the Island, to prove the superior quality of the " good tree" into which they are now grafted, by their superior fruitfulness in piety and good works. Without these, vain must be all their claims to a similarity in any respect to tlie churches planted by the apostles ; vain their triumph, could they prove, by the most legitimate arguments, the title of their system to a divine origin, to be preferable, not onl}- to that of Presbytery, but also to that of Episcopacy itself; — and equally vain their pretensions, however well grounded, to a greater freedom from corrup- tion, or to a greater degree of purity, than can be claimed by any other church, or any other society so called, upon earth. If their churches be indeed constituted in all re- spects on the divine model contained in the New Testament, as they seem to maintain, they are, of course, in possession of that most invaluable trea- sure— " the faith once delivered to the saints." Now, in tliose saints, this faith was not dead and inactive, but produced wonderful and glorious effects ; and t^e world will be apt to dispute their 290 NEW INDEPENDENTS. claims to it, if it do not produce in them likewise, the same, or somewhat similar effects: if it do not constrain them to live soberly, righteously, and godly ; — if it do not render them humble, charita- ble, merciful, and forgiving; — if it do not make them more circumspect, more heaN-enly-minded, better subjects, and better Christians than the ge- nerality of their neighbours ; — in a word, if it do not appear that it is seated in the heart, and not merely in the head, by its uniformly influencing their conduct, teaching; them to renounce all " the works of the flesh," and producing in them all " the fruits of the spirit." Such are the genuine marks of a true faith, and such are the effects with AA'hich a faith, built on the divine model of the gospel, " Jesus Christ himself being the chief comer stone," will ever be attend- ed ; and nothing less than the appearance of such marks, and such evidences of their faith, can an- sxver the high expectations respecting them, which their superior pretensions and professions ha\'e justly raised in the minds of the public. Instead, therefore, of cherishmg the seeds of dis- cord, and of wasting their zeal and their strength in carrying on the internal war, which seems to have already broken out among them, be it rather their aim to excel others in unanimity, in charity, and in purity, or freedom from coiTuption. And, while they hold that every single church, or congi'e- gation, is independent on every other, let them be careful to maintain the dependence of all churches NEW INDEPENDENTS. -291 on the great Head of the Church, and on that grace, without \\ hich, whatever may be their constitution, and external condition, their real state can be no- thing better than that of the church of the Laodi- ceans. Such are the existing rehgious sects and parties in Scodand at the present day. More numerous are they by far than at any former period since the hght of the gospel first shone upon it ; and yet unhappily, they are still increasing. But notwith- standing all our new discoveries in religion, and our claims to new improvements on the structure and constitution of the Protestant church ; I sus- pect, that, in the opinion of many judges Avho have beheld our progress for centuries back, and particu- larly of late years, those claims are but ill founded ; and those new lights that are yearly springing up around us, instead of directinar our feet into the " Ark of Christ's Church," which has at all times been " fitly joined together and compacted," and will continue so, either here or else\\here, to the end of the world, have in some cases, like ignes fatiii^ served only to lead us astray, and made us to wander still farther from it. MORAVIANS, OR UNITED BRETHREN. Names. — The name of Moravians, or Moravian Brethren, was in England given to the members of a foreign Protestant church, calhng itself the Uni- ■ tas Fratrem, or United BretJiren. This church formerly consisted of diree branch- es, the Bohemian, Moravian, and Pohsh. After its renovation, in the year 1722, some of its members came to England in 1728, who, being of the il/orc- vian branch, became kno^\Tl by that appellation, and all those who joined them, and adopted their doctrines and discipline, have ever since been call- ed Moravians; though, strictly speaking, that name is not applicable to them, nor generally ad- mitted either by themselves, or in any public do- cuments, in which they are called by their proper names, the Unitas Fratrem, or United Brethren. VOL. III. p p 294 MORAVIANS, The few remaining members of the ancient church of the United Brethren in Bohemia, Mora- via, and Poland, bein^ much persecuted by the Popish clergy, many of them leaving all their pos- sessions, fled with their families into Silesia and Saxony. In Saxony they found protection from a Saxon nobleman, Nicliolas L&ivis, Count of Zin- zendorff, who gave them some waste land, on one of his estates, between Biidissin and Zittaii, upon which, in 1722, they built a village at the foot of a hill, called the Hut-burg, or Watch-hill. This gave them occasion to call their settlement Herrn- fiut, the watch of the Lord. Hence arose the name IleniihuteiSy given them in derision by their enemies, and altogether improper, but by which they have become known in some countiieti abroad. Rise, Progress, and History. — Count Zi'n- zendorff hfis very improperly been supposed to be the original founder of this community, and their enemies have contrived to propagate and support that error. Their own account, nhich in tlie year 1749 underwent a full investigation in parliament, previous to an act passed in their favour, states, that they derive tlieir origin from the ancient Bo- hemian and Moravian Brethren, who existed as a distinct community, ever since the year 1457, when, separating from those who tcx)k up arms in defence of their protestations against Popish er- rors, they formed a plan for church fellowship and discipline, consonant to their insight into the OR UNITED BRETHREN. 295- Scriptures, calling themselves at first, Frafres Le- gis Christi, or Brethren after the Law of Christ, and afterw ards, on being joined by others of the same persuasion in other places, Un'itas Fratrum, or Fratres Unitatis. By degrees they established congregations in various places, and spread them- selves into Moravia and other neighbouring states. Being anxious to preserve among themselves re- gular Episcopal ordination ; and, at a Synod held at Lhota, in 1467, taking into consideration the scar- city of ministers regularly ordained among them, they chose three of their priests ordained by Calix- tine Bishops, and sent them to Stephen^ Bishop of the JFaldenses, then residing in Austiia, by whom they were consecrated Bishops ; co-bishops, and con-seniores being appointed from the rest of their presbyters. In 1468, a great persecution arose against them, and many were put to death. In 1481, they were banished from Moravia, when many of them fled as far as Mount Caucasus, and established themsehes there, till driven away by subsequent troubles. Meanwhile, disputes about points of doctrine, the enmity of the Papists, and other causes, raibed continual disturbances and gi'eat persecutions at various periods, of which our limits prevent us gi- ving a detail, till, at the time of the reformation by Luther, they opened a correspondence with that eminent reformer and his associates, and entered into several negotiations, both with him and Cal- vin, concerning the extension of the Protestant cause. But their strict adherence to the discipline 296 MORAVIANS, of their own church, founded, in their view upon that of the primitive churches, and the acknow- ledged irnpossibihty of its apphcation among the mixed muhitude, of which the Lutheran and Cal- vinist churches consisted, occasioned a cessation of co-operation, and, in the sequel, the brethren were again left to the mercy of their persecutors, by whom their churches were destroyed, and their ministers banished, till the year 1575, \vhen they obtained an edict from the Emperor of Germany, for the public exercise of their religion. This to- leration was renewed in 1609, and liberty gi'anted them to erect new churches. But a civil war which broke out in Bohemia in 1612, and a violent per- secution which followed it in 1621, again occasion- ed the dispersion of their ministers, and brought great distress upon the brethren*^ in general. Some fled to England, others to Saxony and Branden- burgh ; whilst many, overcome by the severity of the persecution, conformed to the rites of the Church of Rome.f About the year 1640, by incessant persecution, * The Moravians call their members " the Brethren," just as the Quakers call theirs " the Friends." t On the other hand, so late as 1772, many of the bre- thren in Poland, " who, when force was used to make them renounce their sentiments, steadily adhered to them, now, when allowed by the Russian Government the public ex- ercise of their religion, voluntarily embraced the old Greek Church." Dr. Erskine's Sketches, vol. ii. p. 198, from Walch's Latest Narratives of the History of Religion. OR UNITED BRETHREN. 297 and the most oppressive measures, this ancient church was brought to so low an ebb, that it ap- peared nearly extinct. About this time, John Amos Comeu'iLis, minister of a congregation of United Brethren at Fidnec in Moravia, who had been consecrated a bishop at the synod held at Lissa in 1632, was banished the country. In his exile he wrote a History of his Church, which is a valuable document. It was translated into Entc- lish, printed in London, and dedicated to the Church of England. Before his death, he conse- crated his son-in-lav,'. Darnel Ernestus Jahlonsky^ a bishop of the Unitas Fratrum, who afterwards, as court chaplain to the king of Prussia, transmitted, in 1735, the Episcopal ordination to the reviving church, by the consecration of one of their priests, chosen for that purpose. The persecutions which took place at the be- ginning of the 18th century, were the occasion, that many of the scattered descendants of the Bo- hemian and Moravian Brethren at length resohed to quit their native land, and seek liberty of con- science in foreign countries. Some emigrated into Silesia, and others into Upper-Lusatia, a province of Saxony, adjoining to Bohemia. The latter, as observed above, found a protector in NicJiolas Count Zinzendorff] a pious, zealous man, and a Lutheran by education. He hoped, that the reli- gious state of the Lutherans in his neighbourhood would be much improved by the conversation and example of ihese devout emigrants, and sought to prevail upon the latier to join the Lutheran church 298 MORAVIANS, altogether. To this the brethren objected, being unA\ illing to give up their ancient disciphne, and would rather proceed to seek an asylum else- where ; when the Count, struck with their stedfast adherence to the tenets of their forefathers, began more maturely to examine their pretensions, was convinced of the justness of them, procured for them the renovation of their ancient constitution, and ever after proved a most zealous promoter of their cause. He is therefore very justly esteemed by them as the chief instrument in the hand of God, in restoring the sinking church, and in gene- ral, gratefully remembered for his disinterested and indefatigable labours in promoting the interests of religion, both at home and abroad. In 1735, hav- ing been examined and received into the clerical order, by the theological faculty at Tuebingen, in the dutchy of Wurtemburg, he was consecrated a bishop of the Brethren's church. Dr. Potter^ tlren Archbishop of Canterbury, congratulated him on this event, and promised his assistance to a church of confessors, of whom he wrote in terms of the highest respect, for their having maintained the pure and primitive faith and discipline, in the midst of the most tedious and cruel persecutions. His Grace, who was well versed in the principles of church government, admitted the Moravian Episcopal succession, and, in conformity with his sentiments, the parliament of Great Britain, after mature investigation, acknowledged the Unitas Fratrum to be an ancient Protestant Episcopal church, and passed an act in their favour in 1749. OR UNITED BRETHREN. 299 After the establishmeut of a regular congregation of the United Brethreii4it Herrrihut, multitudes of pious persons from various parts flocked to it, many of whom had private opinions in religious matters, to which they were strongly attached. This occa- sioned great disputes, which even threatened the destruction of the society ; but, by the indefatigable exertions of Count Z. these disputes were allayed, and statutes being drawn up and agreed to in 1727, for better regulation, brotherly love and union were re-established, and no schism whatever, in point of doctrine, has, since that period, disturbed the peace of the church. Soon after this event, their congregations began to increase, and various settlements were formed by invitation of some princes and noblemen of rank in different parts of Germany. In 1742 and fol- lowing years, they began esta'olishments in Eng- land; and notwithstanding their enemies, who by this time were numerous and active, did not fail most solemnly to call upon princes and magistrates in all countries to beware of, and repel a society, whose principles and practice they represented as most injurious to the well-being of the state, yet they met every v. here with the encouragement due to their real character, and their sober and indus- trious habits. Thus their settlements were extended to North and South America, the West and East Indies, Russia, Asia, Africa, and Greenland, ^\ith a view- to the propagation of the gospel, of which here- 300 MORAVIANS, after. They cannot, however, be accused of in- truding themselving any where ; but where invited to settle, they have ahvays been resjjected and pro- tected, except in one instance, by the unwise policy of a misguided German prince, when they were driven from a flourishing settlement in his small sovereignty, called Herrnhaag^ to the detriment of his own interests. Count Zinzendoi'fi', after a life of singular acti- vity and unremitting ardour in promoting the cause of religion, died at Herrnhut, in 1760, in the 60th year of his age. It is with reason that the Mora- vian Brethren honour the memorv of this their emi- nent benefactor. But they do not regard him as their head, nor take his writings, or the writings of any other man, as the standard of their doctrine, which they profess to derive immediately from the vvord of God. — See Crantz's History of the Unitas Fratrum. Distinguishing Tenets. — The doctrine of the United Brethren, does not diflfer in essentials from that of other Protestant churches. It has, however, been much misrepresented by various authors ; and even modem historians, who might have recei\'ed better information, have contented themselves with copying the calumniating and often contradif^tory reports of the Avorst of their enemies, to which their lives and practice for a long series of years have uniformly given the lie. AVe ought, therefore, to search for their religious OR UNITED BRETHREN. 301 tenets in such of their own publications as are au- thorised by their synods. Such are Spangenberg's Exposition of Christian Doctrine;^ — Crantz's His- tory of the Brethren ; — Ratio Disciplines Un. Fra- trum, by Loretz ; and other works, some of them not translated into English. Though they them- selves admit, that some persons joining tliem hav- ing previously imbibed extravagant notions, propa- gated them widi zeal among their new friends, in a phraseology unscriptural and extremely repre- hensible, yet opinions and practices have been at- tributed to them of an exceptionable nature, which they totally disavow, f Much also of the extrava- gance and absurdity which has been laid to the charo;e of Count Z. is not to be attributed to him, but to those persons, who, taking down in short hand his extempore sermons, and other discourses, in which he made use of very bold expressions, printed and published them without his knowledge and consent. The Synods of the Brethren, how- evtXf have protested against, and cancelled several collections of hymns and other writings, which contained improper and unscriptural expressions, * This work, which is plain and accurate, was publish- ed in 1779 at Barby^ in upper Saxony, where the Brethrei> have an academy or college. t See Mr. Latrobe's Letter in vindication of the United Brethren^ in the Christian Observer for March 1809. The phraseology which has long been considered as in a manner peculiar to ihe Brethren, seems to be of much older date. Thus, even St. Cyprian used this expression, "Cruci haeremus, sanguinem sugimus, et inter ipsa Re- demptoris nostri vulnera figimus linguam." vet. iir. (^q 202 MORAVIANS, though at a certain period suffered to be published without sufficient revision ; but their resolutions and apoIo,^ies are of course less known to the public, than the invectives of their enemies. Among these, Rimms stands foremost in this countrj^ and Bi- shop Lavington is little more than an echo to him. The so-called History of the Rise and Progess of the Moravians, by the former of these, is filled with the grossest errors and misrepresentations, though he has with great ingenuity availed himself of all the foibles and indiscretions alluded to, to establish his credit as an historian. Though the Brethren acknowledge no other standard of truth than the sacred Scriptures, they in general profess to adhere to the Augsburg Con- fession of Faith.^ Botli in their Summary of Christian Doctrine, (which is used for the instruc- tion of their children,) and in their general instruc- tions and sermons, tliey teach the doctrine of the Trinity, and in their prayers, hymns, and litanies, address the Father, Son, and Holy Ghost, in the same manner as is done in other Christian church- es ; yet they chiefly direct their hearers to Jesus Christ as the appointed channel of the Deity, in whom God is kno^v^l and made manifest unto man. They dwell upon what he has done and suffered, and upon the glorious descriptions given of him as an Almighty Saviour. They recommend love to him, as the constraining principle of the Christian's conduct ; and their general manner is * See above, vol. ii. p. 334, -Sec. OR UNITED BRETHREN. 303 more by beseeching men to be reconciled to God, than by alarming them by the terrors of the law, and the threatenings against the impenitent, which they, however, do not fail occasionally to set be- fore their hearers. They avoid as much as possi- ble every thing that would lead to controversy ; and though they strongly insist upon salvation by grace alone through faith, yet they ^^•ill not enter into any explanation, or give any decided opinion concerning particular election. They have, there- fore, been considered by high Calvinists as lean- ing to Arminianism, and by others as Calvinists ; but they themselves decline the adoption of either name. — They profess to believe that the kingdom of Christ is not confined to any party, community, or church: and they consider themselves, though closely united in one body, or visible church, as spiritually joined in the bond of Christian love to all who are taught of God, and belong to the uni- versal church of Christ, however much they may differ in forms, which they deem non-essentials. See Spaiigciibcig's Ejcposkiun of (Christian Doc- trine. Worship, Govern ME NT, and Discipline. —On this head much might be here inserted, did our limits permit, as the Moravian Brethren seem to be more distinguished for their peculiar disci- pline, tlian for their religious creed. Their worship is chiefly directed to God, in the person of our Lord Jesus Christ, though in doc- trine they are strict Trinitarians. All the great 304 MORAVIANS, festivals celebrated in other Protestant churches, are attended to by them with due solemnity ; and during the whole of the Passion-week, they have daily services for the contemplation of our Lord's last discourses and sufferings. On Maunday-Thurs- day they celebrate the Lord's Supper, and also on every fourth Sunday throughout the year. They have prescribed forms of prayer for bap- tisms, both of children and adults, and for burials ; — a litany, which is read every Sunday morning ; and one for early service on Easter-morning, be- sides others, which they call liturgies, and which are chiefly sung and chaunted. Though all profane songs and dramatic music are prohibited throughout their church by the sy- nods, yet they value and carefully cultivate music, both vocal and instrumental, as a science; and, where they have the means, they use it in their re- ligious worship with peculiar effect. Some of their services consist entirely in singing, (the whole con- gregation joining,) when a succession of verses forms a connected contemplation of some Scripture subject. Two texts of Scripture are appointed for every day in the year. Their ordination sei-vices, their manner of celebrating the Lord's Supper, and other church transactions, peculiar to themselves, are very solemn and impressive. Their chapels are without pews, but have moveable benches. Plainness, neatness, and convenience, are their chief study in their construction;. OR UNITED BRETHREN. 305 Persecutions originally, and afterward inclina- on, caused the Moravian Brethren to have a pre- dilection for forming settlements, where they may live without disturbance, and in which their chil- dren and young people are not exposed to the al- lurements of vice, nor obliged to see and hear the conduct and language of the profane and dissolute. In these settlements they have separate houses for single men, single women, and widows. In these houses, all persons who are able, and have not an independent support, labour in their own occupa- tion, and contribute a stipulated sum for board and lodging. Community of goods does not, nor ever did exist among them, though it has been often re- ported and very generally believed. Even the contributions towards their charitable establish- ments and missions are perfectly voluntaiy. Their schools are numerous, and conducted up- on a plan which has recommended them to great numbers of persons not belonging to the commu- nity, as the best seminaries for moral education. Their church is Episcopal : but though they con- sider Episcopal ordination as necessary to qualify the servants of the church for their respective func- tions, they allow to their bishops no elevation of rank or pre-eminent authority ; their church having from its first establishment been governed by Sy- nods^ consisting of deputies from all the congrega- tions, and- by other subordinate bodies, which they call Conferences. 306 MORAVIANS, According to their regulations, Episcopal ordi- nation, of itself, does not confer any power to pre- side over one or more congregations ; and a bishop can discharge no office but by the appointment of a Synod, or of its delegate, the elders' conference of the unity, of which hereafter. Presbyters among them can perform every function of the bishop ex- cept ordination. Deacons are assistants to the Presbyters, much in the same way as in the church of England ; and deaconesses are retained, for the purpose of privately admonishing their own sex, and visiting them in their sickness ; but they are not permitted to teach in public, and far less to ad- minister the sacraments. They have likewise Se- niores Chiles, or lay elders, in contradistinction to spiritual elders or bishops, who are appointed to watch over the constitution and discipline of the unity of the brethren, &c. The Synods are gene- rally held once in seven years, and besides all the bishops, and the deputies sent by each congrega- tion, those women who have appointments as above described, if on the spot, are also admitted as hearers, and may be called upon to give their advice in what relates to tlie ministerial labour among their sex ; but they have no decisive vote in the Synod. The votes of all the other mem- bers are equal. In questions of importance, or of which the consequence cannot be foreseen, neither the majority of votes, nor the unanimous consent of all present, can decide ; but recourse is had to the lot, which, however, is never made use of but after mature deliberation and prayer ; nor is any thing submitted to its decision which does not, af- OR UNITED BRETHREN. 307 after being thoroughly weighed, appear to the as* sembly eligible in itself. The Synod takes into consideration the inward and outward state of the unity, and the concerns of the congregations and missions, and takes cogni- sance of errors in doctrine, or deviations in practice, &c. • Towards the conclusion of every Synod, a kind of executive board is chosen, which is called the Elders^ Conference of the Unity. At present it consists of thirteen elders, and is divided into four committees or departments. 1. The Missions'' de- partment, which superintends all the concerns of the missions into heathen countries. — 2. The Helpers' department, which watches over the purity of doc- trine, and the moral conduct of the different congrega- tions.— 3. The Servants' department, to which die economical concerns of the unity are committed. — 4. The Overseers' department, of which the busi- ness is to see that the constitution and discipline of the brethren be everywhere maintained. — Each de- partment meets, as a committee, to consider the particular subjects committed to it; but no resolu- tion has the smallest force till it be laid before the whole assembly of the Elders' Conference of the Unity, and have the approbation of that body, whose powders are very extensive. Besides this general Conference of Elders, which superintends the affairs of the whole unit}^, there is a conference of elders belonging to each congre- gation, which directs its affairs, and to which all the members of the congregation are subject. This 308 MORAVIANS, body, Avhich is called the " Eiders^ Conference of the Cong?'egation/^ consists, 1. Of the Minister, as president, to whom the ordinary care of the con- gregation is committed, except when it is very nu- merous, and then the general inspection of it is in- trusted to a separate person, called the " Congre- gation Helper.''^ — 2. Of the Warden, whose office it is to superintend, with the aid of his council, all outward concerns of the congregation, and to assist every individual with his advice. — 3. 0{ a Married Pair, who care particularly for the spiritual welfare of the married people. — 4. Of a Single Clergyman, to whose care the single men and boys are more particularly committed. — And 5. Of those women who assist in caring for the spiritual and temporal welfare of their own sex, and who, in this confer- ence, have equal votes with the men. As the Elders' Conference of each Congregation is answerable for its proceedings to the Elder tp Con- ference of the Unity, visitations from the latter to the former are held from time to time, that the affairs of each congregation, and the conduct of its immediate governors, may be intimately known to the supreme executive government of the whole church. In every country they have superintendants of their congregations in it, whom they call P/-oi;mc/c/^. These are generally bishops, but a priest is like- wise eligible for that office. In Marriage, they may form a connexion witli those only who are of their own communion. OR UNITED BRETHREN. 309 The brother who marries a person not of their con- gregation, is considered as having quitted their church fellowship. There is, however, no objection to a sister's marrying a person of approved piety in another communion; and some, by express li- cense, are permitted still to join in their church or- dinances as before. A brother may make his own choice of a partner in the society, and both parties may reject the proposals made to them ; but as all intercourse between the different sexes is less fre- quent among them than elsewhere, and few oppor- tunities of forming particular attachments are found, •they usually rather refer their choice to their friends and intim.ates, than decide for themselves. And as the lot must be cast to sanction their union, each receives his partner as a divine appointment; and however sti'ange this method may appear, there are perhaps no A\"here fewer unhappy maiTiages to be found, than among the Brethren. In their settlements, at all hours, whether day or night, some persons of both sexes are appointed by rotation to pray for the Society. Missions. — But what characterises the Mora- vians most of all, and holds them up to the atten- tion and admiration, and for the example of all others, is their missionary zeal. In this they are superior to every other body of Christians what- ever. Their missionaries are all of them volun- teers ; for it is an inviolable maxim with them, to persuade no man to engage in missions. They VOB. IIP. R r 310 MORAVIANS, are all of one mind as to the doctrines they teach, and seldom make an attempt where there are not several of ihem in the mission. Their zeal is calm, steady, and persevering. They would reform the world, but are careful hoAv they quarrel with it. They carry their point by address and the in- sinuations of modesty and mildness, \\ hich com- mend them to all men, and give offence to none. The habits of silence, quietness, and decent re- serve, mark their character. " When Brethren or sisters find themselves disposed to serve God among the heathen, tJiey communicate their wishes and views to the committee appointed by the sy- nods of the brethren to superintend the missions, in a confidential letter. If, on particular inquiry into their circumstances and connexions, no objec- tion is found, they are considered as candidates. As to mental qualifications, much erudition is not required by the Brethren. To be well versed in the sacred Scriptures, and to have an experimental knoA\ ledge of the truths they contain, is judged in- dispensibly necessary. And it has been found by experience, that a good understanding, joined to a friendly disposition, and above all, a heart filled witli tlie love of God, are the best and the only essential qualifications of a missionary. Nor are, in general, the habits of a student so well calculated to form his body for a laborious life as those of a mechanic. Yet men of learning are not excluded, and their gifts have been made useful in various ^vays. When vacancies occur, or new missions are to be becrun, the list of candidates is examined, and those who OR UNITED BRETHREN. 311 appear suitable are called upon, and accept or de- cline the call as they find themselves disposed." The names and dates of all their settlements, together with various particulars of their missions, may be seen in Buck's Theological Dictionary^ under the article Moravians, as sriven by a very respectable clergyman of their denomination, whose words I have just quoted. The number of missionaries, male and female, employed in their missions in various parts of the world, towards the close of the year 1802, was as follows: — Danish West India Islands, in six set- tlements, 32; — Greenland, in three settlements, 16; — Antigua, in three settlements, 17; — St. Kitts, 4 ; — Jamaica, in three settlements, 8 ; — Barbadoes, 2; — Tobago, 2; — S. America, in four settlements, 24; — Labrador, three settlements, 25; — Indians in N. America, three settlements, 19: — Hottentots at the Cape of Good Hope, 10 ; near Tranquebar, in the East Indies, 2; in all 161.* Several attempts to carry the gospel into various other parts of the earth, made by the Brethren, .have not succeeded, and some missions are sus- pended for the present. * In 1807, the Brethren had four missionaries at Goshen in North America, who had all spent their lives from their youth in the service o( the mission, and who had all attained a great age, viz. — Brothers Zeisberger and Jung' man^ then 87 ; Brother Grube 92 ; and Brother Lister 93 years old. #- 312 MORAVIANS, The most flourishing missions at present are those in Greenland, Antigua, St. Kitts, the Danish West India Islands, the Cape of Good Hope, among the negroes in South America, and the Esquimaux on the coast of Labrador. — From the 38th number of their periodical accounts, it ap- pears that the state of Greenland is so greatly changed, that Lichtenau alone can now be consi- dered as a mission among the Heathens. The in- habitants around the other two settlements, Neio Herrnhut., and Lichtenfels^ consist chiefly of per- sons baptised by the Brethren, and educated in Christian principles. Those who do not belong to the Brethren's church have all been baptised by the Danish missionaries, so that " no trace of Pa- ganism is now left in that neighbourhood."* The mission in Antigua first began in 1757, and during the ten years preceding 1802, the number baptised in that island by the Brethren was 5424. In August 1803, the number of negroes belong- ing to the Brethren's church there, was upM^ards of 10,000, and as great a number belonged to it in the Danish Islands, St. Thomas, St. Croix, and St. Jan. In St. K-itts their congregation numbers about 2000. * A happy confirmation this, it must be allowed, of what Mr. Cowper observed of the Brethren long agO) — " Fir'd with a zeal peculiar, they defy The rage and rigour of a polar sky, And plant successively sweet Sharon's rose, On icy plains, and in eternal snows." Poems, vol. i. p. 164, 4th edit- OR UNITED BRETHREN. 313 The settlement of Bavians-Kioof at the Cape of Good Hope, begun in 1736, was soon after sus- pended till 1792 ; and the society under the live mar- ried missionaries there, consists now of about 1000 Hottentots, nearly 600 of whom are baptised. " A Societif for the Furtherance of the Gospel among the Heathen;^ observes the same clergy- man, as above, " was instituted by the Brethren in London, as early as the year 1741, for the more effectual co-operation with, and assistance of the said mission's department, in the Elders^ Confer- ence of the Unity ^ in caring for those missionaries who might pass through London to their several posts. The Society was, after some inteiTuption in their meetings, renewed in 1766, and took the ^vhole charge of the mission on the coast of Labra- dor upon themselves; besides continuing to assist the other missions as much as lay in their power, especially those in the British dominions. In Amsterdam^ a similar society was established by the Brethren in 1746, and revived in 1793, at Ze'ist neai' Utrecht. This society took particular charge of the mission at the Cape of Good Hope ; but the late troubles in Holland have rendered them unable to lend much assistance for the present. The Brethren in North America established a so- ciety for proj^agating the gospel among the Heathen, in the year 1787, which was incorporated by the state of P;n:isylvania, and has been Aery active in asbisiji:»g the missions among the American Indiiins. 314 MORAVIANS, These three societies do all in their power to help to support the great and accumulated burdens of the above mentioned mission's department, and God has laid a blessing upon their exertions. But they have no power to begin new missions, or to send out missionaries, which, by the Synods of the Brethren's Church, is vested solely in the Elders' Conference of Unity. For much information on the subject of their missions, See Crantz's History of their Mission in Greenland; and the periodical accounts of their missions, of which 54 numbers have already been published. Countries where Found. — On this head little further needs be said, except that, in Chris- tian countries, they are to be found in considerable numbers in some parts of Germany,* Holland, England, Ireland, and America. They have also a small society at Ayr in Scotland. There is a regular settlement of the Brethren at Fulncc^ near Leeds, Yorkshire ; another at Fairfield^ near Manchester; and a small one at Ok- * Viz In and about Berlin, at Dresden, in Lusaiia, Sile- sia, Sec. In Berlin, king Frederick- William I. had a church built for them, and paid their ministers; but he demanded of them, that they should either join the Lutheran or Re- formed party ; and as some chose the one, and some the other, two ministers were appointed, who performed di- vine service in the same church by tarns ; a custom which continues to this day. OR UNITED BRETHREN. 315 brook, near Derby, which excite the curiosity of the traveller.* — In 1749 an act of parliament was passed in their favour, to relieve them from taking oaths, about which some had conscientious scru- ples ; yet they make declarations " in the presence vfGod;^ considering God as " a xvitness,'^ which amounts to nearly the same thing. The public has yet felt no inconveniency, but rather benefit from their existence or toleration in this country, as they are, in general, a sober, industrious, inof- fensive and a loyal people; as a proof of which, the society of Fulnec subscribed 100/. to the voluntary contributions in spring 1798. Their principal settlement in America is Beth- lehem, in Pennsylvania, which was begun by Count Z. in 1741. Mr. Weld, in his " Travels through the United States,^' gives an account of the Moravians there, honourable to their virtue and piety, and expressive of the good they have done. — " The Moravian missionaries," says he, " have wrought a greater change on the minds of the Indians, than any others." And after describ- ing this settlement at Bethlehem, he observes, that " wherever the society has extended itself in America, the most happy consequences have re- * The Brethren have 6 regular settlements in Saxony, 4 in Silesia, 1 at Sarepta, near Astracan in Russian Asiht of our condition be- stowed upon us; believing even a single sigh,*^ arising from such a sense of our infirmities, and of the need we have of divine help, to be more ac- ceptable to God, than any performances, however specious, which originate in the will of man/'' " From M'hat has been said respecting worship, it follows that the ministry we approve must ha\ e its origin from the same source ; for that which is needful for a man's own direction, and for his ac' ceptance -w ith God, must be eminently so to en- able him to be helpful to others. Accordingly, Ave believe that the renewed assistance of the light and power of Christ is indispensably necessary for all true ministry; and that this holy influence i* not at our command, or to be procured by study, but is the free gift of God to chosen and devoted servants. — Hence arises our testimony against preaching for hire, in contradiction to Christ's po- sitive command, ' Freely ye have received, freely give f\ and hence our conscientious refusiU to sup- port such ministry, by tithes or other means."f * Rom. viii. 26. t Mat. x. 8. ' \ |Q°'Iviuhi.r than pay tithes, the Quakers will suffer their properly to Lc disirrtined, and even their persons im- prisoned. QUAKERS. 325 " As we dare not encourage any ministry, but that which we believe to spring from the influence of the Holy Spirit, so neither dare we attempt to restrain this ministry to persons of any condition in life, or to the male sex alone ; but as male and fe- male are one in Christ, we hold it proper that such of the female sex as we believe to be endued with a right qualification for the ministiy, should exer- cise their gifts for the general edification of the church ; and this liberty we esteem a peculiar mai'k of the gospel dispensation, as foretold by the pro- phet Joel,* and noticed by tlie apostle Peter."! " There ai'e two ceremonies in use among most professors of the Christian name, Water-Baptism, and what is termed tlie Lord's Supper. The first of these is s^enerallv esteemed the essential means of initiation into the church of Christ ; and the lat- ter, of maintaining communion with him. But as we have been convinced, that nothing short of his redeeming power, inwardly revealed, can set the soul free from the thraldom of sin ; by this power alone we believe salvation to be effected. We hold that as there is one Lord and one faith, J so his baptism is one, in nature and operation; that nothing short of it can make us living members of his mystical body ; and that the baptism with w ater, administered by his fore-runner John, belonged, as * Joelii. 28, 29. f Acts ij. 16 to 18. ICpSee above, p. 134, not?.— Why not "abide literally" by St. Paul's positive injunction, 1 Cor. xiv. 34, as well as byotir Lord'^ in St. MatUi. v. 34.? t Eph. iv. 5. VOL. III. T t 326 qUAKEUS. the latter confessed, to an inferior and decreasing dispensation.'"*^ , *' With respect to the other rite, we beheve that communion between Christ and his church is not maintained by that, or by any other external per- formance, but only by a real participation of his di\'ine naturef through faith; that this is the sup- per alluded to in the Revelation, " Behold I stand at the door and knock; if any man hear my voice/ and open the door, I will come in to him, and will sup w ith him, and he with me ;''| and that where the substance is attained, it is unnecessary to attend to the shadow;'^ which doth not confer grace, and concerning which, opinions so different, and ani- mosities so violent, have arisen.'' . *' Now, as we thus believe that the gi-ace of God, which comes by Jesus Christ, is alone suf- iicient for salvation, we can neither admit that it is conferred on a few only, whilst others are left without it; nor, thus asserting its universality, can we limit its operation to a partial cleansing of the soul from sin, even in this life. We entertain worthier notions both of the power and goodness of our heavenly Father, and believe that he doth * John iii. 30. liJT* Socinus wrote a tract on this ques- tion," An hominiChristiano aquae bapiismo carere liceat ?" and he determined it in the affirmative. t 2 Pet. i. 4. \ Kev. iii. 20. § Id?" On this head, perhaps Col. ii. 16, 17, applied to the Lord's Supper, might express their mind. (QUAKERS. 327 vouchsafe to assist the obedient to experience a total surrender of the natural will to the guid- ance of his pure unerring Spirit; through whose renewed assistance thev are enabled to brina: forth fruits unto holiness, and to stand perfect in their present rank."* " There are not many of our tenets more gene- rally knoAvn than our testimony against oaths, and against war. With respect to the former of these, we abide literally by Christ's positive injunction, delivered in his sermon on the mount, " Swear not at all."! From the same sacred collection of the most excellent precepts of moral and religious duty, from the example of our Lord himself,^ and from the correspondent convictions of his Spirit in our hearts, we are confirmed in the belief that wars and lightings are, in their origin and effects, utterly repugnant to the gospel ; which still breathes peace and good-will to men.§ We also are clear- ly of the judgment, that if the benevolence of the gospel were generally prevalent in the minds of men, it would effectually prevent them from op- pressing, much more from enslaving, their bre- tliren (of whatever colour or complexion ) for *Mat. V. 48. Eph. iv. 1<3. Col.iv. 12. f Mat. v. 34. \ Mat. V. 39, 44, &c. ; xxvi. 52, 53. Luke xxii. 51. John xviii. 11. § |C/°"Yet we are told, that during the contest with Ame- rica, many of the Quakers of Pennsylvania actually bore arms against their mother-country ; and that one of them, named Mifflin^ attained, and long held the rank of general: for which, however, they were disowned by their brethren. 328 (QUAKERS. whom, as for themselves, Christ died; and would even influence their conduct in their treatment of the brute creation; Vvhich would no longer groan, the victims of their avarice, or of their false ideas of pleasure." " Some of our tenets have, in former times, as hath been shown, subjected our Friends to much suffering from Government ; though to the salutary- purposes of Government, our principles are a se- curity. They inculcate submission to the laws, in all cases wherein conscience is not violated. But we hold, tliat as Christ's kingdom is not of this world, it is not the business of the civil magistrate to interfere in matters of religion; but to maintain the external peace and good order of the com- munity. We therefore think persecution, even in the smallest degi'ee, unwaiTantable. We are care- ful in requiring our members not to be concerned in illicit trade, nor in any manner to defraud the revenue." " It is well known that the Society, from its first appearance, has disused those names of the months and days, which having been given in honour of the heroes or false gods of the heathen, originated in their flattery or superstition ; and also the cus- tom of speaking to a single person in the plural number, as having likewise arisen from motives of adulation.* Compliments, superfluity of ap- * JCpSpeaking of this custom, Fox says, " When the liorcl sent me forth into the world, he forbade me to put off / (QUAKERS. 329 parel, of furniture,* and of provision for the table, outw ard shows of rejoicing and mourning, and the observation of days and times, we esteem to be in- compatible with the simplicity of a Christian life ; and public diversions, gaming, and other vain amusements of the ^^'orld, we cannot but condemn. They are a waste of that time which is given us for nobler purposes ; and diA ert the attention of the mind from the sober duties of life, and from the reproofs of instruction, by which we are guided to an everlasting inheritance.'^ " To conclude, although we have exhibited the several tenets which distinguish our religious socie- ty, as objects of our belief; yet we are sensible that a true and living faith is not produced in the mind of man by his own effort : but is the free gift of Godf in Christ Jesus, nourished and in- my hat to any, and I was required to thee and thou^ all men and women." — Journal^ p. 24. George Fox remained covered in Cromwell's presence; and even now, in waiting on the king, no one in the depu- tation ever takes off his hat. Those, however, who are in waiting, take ihem off the Quakers' heads before they en- ter the room where the king receives them. Even in public worship, the men sit with their hats on ; but when any one rises to address the assembly, he unco- vers his head, and no one wears his hat during the time of prayer. With the Presbyterians and others, they also reject the title of Saint^ as applied to the apostles, Sec. * |C?* Plainness is so much consulted by them in arti- cles of furniture, that pictures, prints, or drawings, are sel« dom admitted into their apartments. t Eph. ii. 8. 330 (^UAK£RS. creased by the progressive operation of his Spirit in our hearts, and our proportionate obedience.* Therefore, although for the preservation of the tes- timonies given us to bear, and for the peace and good order of the Society, we deem it necessary that those who are admitted into membership with us should be previously convinced of those doc- ti'ines which we esteem essential : yet we require no formal subscription to any articles, either as a condition of membership, or a qualiiication for the service of the church. We prefer judging of men by their fruits, and depending on the aid of Him, who, by his prophet, hath promised to be " for a spirit of judgment to him that sitteth in judgment.'' t Without this, there is a danger of receiving numbers into outward communion with- out any addition to that spiritual sheep-fold, where- of our blessed Lord declared himself to be both the door and the shepherd;:}: that is, such as know ]iis voice, and follow him in the paths of obedi- ence.'' Their system may be found laid down in fifteen Theses, by Mr. Robert Barclay, one of the most distinguished members of their communion, in an elegant and well-written Apology^ addressed to Kino- Charles the Second. See also Helton's De- fence of BarclaiJ s Apology. And for their Scrip- ture proofs, and reasoning on the subject of the two sacraments, the reader is refeiTed to a Dis- * John vii. 17. t Isaiah xxviii. 6. \ John x. 7, 11. (QUAKERS. 331 sertation on Christian Baptism^ Christian Commu- nion^ Sec. by Joseph Phipps. They doubtless disregard some tilings which others deem essentials of tlie gospel, as water-bap- tism, and the use of the bread and wine in the communion, and they are almost the only modem sect, (except some mystics, who make the whole of religion to consist of contemplative love) that rejects these two sacraments of the church ; and hence, some are unwilling to rank them in the number of Christians. But Dr. Knox, speaking of tliem, observes, " I wish any thing I could say, (though \ \vish without hope) could prevail with them to take the outward and visible signs of an inward and spiritual grace. I lament what appears to me to be their mistake ; but far be it from any Christian to say, that they are cut oft' by it from the body of Christ, while they exhibit proofs in other respects of a Christian iaith, and a Christiaii life."* With this divine, let us judge of the weakness of our brethren, in the spirit of charity; and not pronounce, in the harsh language of some, in re- gard to the members of this society ; let us rather use all proper and becoming means, to lead them " into the way of truth,*' and let us pray for them, and for all those that we may conceive to be in er- ror, that their eyes may be illuminated bv the ''true lii^ht, which lighteth e\-ery man that cometh into the world." * On the Sacrament, p. 25 6. 332' (QUAKERS Worship, Ceremonies, and Discipline. — ^They have places of worship, where they regu- larly assemble on Sundays, and generally once in the week besides ; though sometimes without vo- cal prayer, or any religious or practical exhorta- tions. According to them, all true and acceptable worship is offered by the inward and immediate moving of tlie Spirit. They do not, however, plead for entirely silejit meetings, but only for a retired waiting for the divine aid, which alone qualifies to pray or preach.* They apprehend it their duty to be dilio-ent in assemblins^ themselves together for the worship of God: when such as are duly prepared by being gathered into a com- posed av/ful frame of mind, are enabled, under the influence of divine grace, to worship in solemn si- silence ; or, if moved thereto, to pray or preach as the Spirit giveth them utterance. f * It does not follow, says Mr. Clarkson, " because no- thing is said, that God is not worshipped. The Quakers, on the other hand, contend, that these silent meetings form the sublimest part of their worship. The soul, they say, can have intercourse with God ; it can feel refreshment, joy, and comfort in him; it can praise and adore him, and all this, without the intervention of a word." Fortraiture of Quakerism. To this work the reader is referred for much informa- •tion on the general subject of this article.— Mr. C, who seems to be a nnan of the most benevolent disposition and of niany virtues, was formerly a clergyman of the Church of England; but is now, I understand, become a Quaker: a change, which, if we may be allowed to judge from its being likely to meet with ilie approbation of all his Friends, is no doubt much for the better. t All instrumental music in the worship of God, and QUAKERS. 333 Their ceremonies are few and simple. " In the practice of discipline, we think it indis- pensible," say they,* " that the order recommend- ed by Christ himself be invariably observed. Mat. xviii. 15 — 17. To effect the salutary purposes of discipline, meetings were appointed at an early pe- riod of the society, which, from the times of their being held, were called Quarterly-meetings. It was afterwards found expedient to divide the dis- tricts of those meetings, and to meet more fre- quently; from whence arose Monthly-meetings, subordinate to those held quarterly. At length, in 1669 a Yeaily- meeting was established, to super- intend, assist, and provide rules for the whole ; previously to which, general meetings liad been occasionally held." " A Monthly-meeting is usually composed of several particular congregations, situated within a convenient distance from each other. Its business is to provide for the subsistence of the poor,! and for the education of their offspring; to judge of the even the singing of psalms and hymns, wliich most Chris- tians deem a scriptural and profitable, as well as a highly de- delightful part of vvorsbipj the members of this Society entirely reject. iij^ * In the Summary before cited. t |C?^ Their poor require no parish relief. They are better taken .care of than those of almost any other deno- mination ; and one reason of this, as far as regards the fe- male poor, may be, as Mrs. H. More observes, because they are under the immediate inspection of the women. VOL. III. u u 334 (QUAKERS. sincerity and fitness of persons appearint^ to be conA'inced of the religious principles of the Societ)", and desiring to be admitted into membership ; to excite due attention to the discharge of religious and moral duty; and to deal with disorderly mem- bers. Monthlv-meetinos also 2:rant to such of their members as remove into other Monthly-meet- ings, certificates of their membership and conduct; ■without which they cannot gain membership in such meetings. Each Monthly-meeting is re- quired to appoint certain persons, under the name of overseers, who are to take care that the rules of our discipline be put in practice ; and when any case of complaint, or disorderly conduct, comes to their knowledge, to see that private admonition, agi'eeably to the gospel rule before-mentioned, be given, previously to its being laid before the Monthlv-meetinff.'' o " When a case is introduced, it is usual for a small committee to be appointed, to visit the offen- der, to endea\'our to convince him of his error, and induce him to forsake and condemn it. If they succed, the ])erson is by minute declared to have made satisfaction for the offence ; if not, he is disowned as a member of the Society.'^ " In disputes between individuals, it has long been the decided judgment of the Society, that its members should not sue each other at law. It therefore enjoins all to end their differences by speedy and im})artial arbitration, agreeably to rules laid down. If any refuse to adopt this mode, (QUAKERS. 335 or, having adopted it, to submit to tlie a^vard, it is the direct disowned." is the direction of the Yearlv-meetinir that such be *' To Montlily-meetings also belongs the allow- ing of maiTiages ; for our society hath always scru- pled to acknowledge the exclusive authority of the priests in the solemnisation of marriage. Those who intend to marry, appear together, and propose their intentions to the Monthly-meeting; and if not attended by their parents or guardians, produce a written certificate of their consent, signed in the presence of witnesses. The meeting then appoints a committee to inquire whether they be clear of other engagements respecting mairiage ; and if at a subsequent meeting no objections be reported, they have the meeting's consent to solemnise their intended maniage. This is done in a public meet- ing for worship, towards the close whereof the par- ties stand up, and solemnly take each other for hus- band and wife. A certificate of the proceedings is then publicly read, and signed by the parties, and afterwards bv the relations and others, as wit- nesses. Of such marriages the Monthly-meeting keeps a record ; as also of the births and burials of its members. A certificate of the date, of the name of the infant, and of its parents, signed by those present at the birth, is the subject of one of these last mentioned records ; and an order for the interment, countersigned by the grave-maker, of the other. The naming of children is without cere- mony. Burials are also conducted in a simple manner. The body, followed bv the relations and 336 q^UAKERs. friends, is sometimes, previously to intei-ment, car- ried to a m.eeting; and at the grave a pause is ge- nerally made; on both -which occasions it frequent- ly falls out, that one or more friends present have somewhat to express for the edification of those who attend; but no religious rite is considered as an essential part of burial.*' " Several Monthly-meetings compose a Quar- terly-meeting. At the Quarterly-meeting are pro- duced written answers from the Monthly-meetings, to certain queries respecting the conduct of their members, and the meeting's care o^ er them. The accounts thus received, are digested into one, which is sent, also in the form of answers to que- ries, by representatives, to the Yearly-meeting. Appeals from the judgment of Monthly-meetings, are brought to the Quarterly-meetings; whose bu- siness also it is to assist in any difficult case, or where remissness appears in the care of the Monthly-meet- ings over the individuals who compose them." " There are seven Yearly-meeting, viz. 1, in London,* to which come representatives from * |C?*Held at their meeting-house in Hou7idsditch, Lon- don. The Yearly-meeting, — 2. above, For JVew Englandf is held at JVetufiort, Rhode Island, and consists of five Quarterly-meetings. — 3. For the state of Me7v York, is held at New York, and consists also of five Quarterly-meetings. ■—4. For parts of Pennsylvania, JVenv Jersey, Delaware, and the Eastern parts of Alaryland, is held at Philadelfihia, and consists of eleven Quarterly-meetings. — 5. For the Western shore of Maryland, and parts of Pennsylvania, Virginia, and (QUAKERS. 337 Great Britain and Ireland; 2, New England; 3, New- York ; 4, Pennsylvania and New Jersey : 5, Maryland ; 6, Virginia ; 7, The Carolinas and Georgia." " The Yearly-meeting has the general siiperin- tendance of the Society in the country in which it is established ; and therefore, as the accounts which it receives discover the state of inferior meetings, as particular exigencies require, or as the meetinc^ is impressed with a sense of duty, it gives forth its advice, makes such regulations as appear to be re- quisite, or excites to the observance of those alrea- dy made ; and sometimes appoints committees to >isit those Quarterly-meetings which appear to be in need of immediate advice. Appeals from the judgment of Quarterly-meetings are here finally de- termined ; and a brotherly con-espondence, by epis- tles, is maintained with other Yearly- meetings." " In this place it is proper to add, that, as we believe women may be rightly called to the work of the ministry, we also think, that to them belongs a share in the support of our Christian discipline ; and that some parts of it, wherein their own sex is concerned, devolve on them with peculiar propri- ety. Accordingly, they have Monthly, Quarterly, Ohio^ is held at Baltimore^ and consists of four Quarierly- meetings. — 6. For the Southern parts of Virginia, is held alteinately at Wainoak and Black Water, and consists of two Quarterly-meetings. — 7. For Morth and South Caro- lina, Georgia, and Tennessee, is held alternately at Little- River and J^etu Garden, and consists of seven Quarterly- meetings, 338 (QUAKERS. and Yearly Meetings of their own sex, held at the same time with those of the men ; but separately, and without the power of making rules ; and it may be remarked, that during the persecutions, which formerly occasioned the imprisonment of so many of the men, the care of the poor often fell on the women, and was by them satisfactorily adminis- tered." " In order that those who are in the situation of ministers may have the tender sympathy and counsel of those of either sex, who by their ex- perience in the work of religion, are qualified for that service, the Monthly-meetings are advised to select such, under the denomination of elders. These, and ministers approved by their Monthly- meetings,* have meetings peculiar to themselves, called Meetings of Ministers and Elders ; in which they have an opportunity of exciting each other to a discharge of their several duties, and of ex- tending advice to those who may appear to be weak, without any needless exposure. Such meetings are generally held in the compass of each Monthly, Quarterly, and Yearly Meeting. They are conducted by rules prescribed by the * "Those who believe themselves required to speak in meetings for worship, are not immediately acknowledged as ministers by their Monthly-meetings ; but time is taken for judgment, that the meeting may be satisfied of their call and qualification. It will also sometimes happen, that such as are not approved, will obtrude themselves as mi- nisters, to the grief of their brethren ; but much forbear- ance is used towards these, before the disapprobation of the meeting is publicly testified." (QUAKERS. 339 Yearly-meeting, and have no authority to make any alteration or addition to them. The members of them unite with their brethren in the meetings for discipline, and are equally accountable to the latter for their conduct." "' It is to a meeting of this kind in London, call- ed the Second-day's* Morning- meeting, that the revisal of manuscripts concerning our principles, previously to publication, is intrusted by the Year- ly-meeting held in London ; and also the granting, in the intervals of the Yearly-meeting, of certifi- cates of approbation to such ministers as are con- cerned to travel in the work of the ministry in fo- reign parts ; in addition to those granted by their Monthly and Quarterly Meetings. When a visit of this kind doth not extend beyond Great Britain, a certificate from the Monthly-meeting of which the minister is a member, is sufficient; if to Ire- land, the coucuiTence of the Quarterly-meeting is also required. Regulations of similar tendency obtain in other Yearly-meetings." " The Yearly-meeting of London, in the year 1675, appointed a meeting to be held in that city, for the purpose of advising and assisting in cases of suffering for conscience sake, which hath con- tinued with great use to the Society to this day. It is composed of Friends, under the name of cor- respondents, chosen by the several Quarterly- meetings, • and who reside in or near the city. * |C7* i. e. Monday. — Instead of the usual names of the days and months, the Quakers call them the ^rst, second, third, Sec. 340 q^UAKERS. The same meetings also appoint members of their own in the country as correspondents, who are to join their brethren in London on emergency. The names of all these correspondents, previously to their being recorded, are submitted to the ap- probation of the Yearly-meeting. Such men as are approved ministers are also members of diis meeting, which is called the Meetiiig for Suffer- ings; a name arising from its original purpose, and which is not yet become entirely obsolete." ** The Yearly-meeting has intrusted the Meet- ing for Sufferings with the care of printing and dis- tributing books, aud with the management of its stock ;* and considered as a standing committee of the Yearly -meeting, it hath a general care of whatever may rise, during the intervals of that meeting, affecting the society, and requiring imme- diate attention ; particularly of those circumstances which may occasion an application to Government."^ " There is not in any of the meetings which have been mentioned, any president, as we be- lieve that divine Wisdom alone ought to preside ; nor hath any member a right to claim pre-emi- nence over the rest. The office of clerk, with a few exceptions, is undertaken voluntarily by some * " This is an occasional voluntary contribution, ex- pended in p» inling books, — salary of a clerk for keeping records, — the passage of ministers who visit their bre- thren beyond sea, — and some small incidental charges ; but not, as has been falsely supposed, the reimbursement of thobc who suffer distraint for tithes and other demands with which they scruple to comply." QUAKERS. 341 .member ; as is also the keeping of the records. Where these are very voluminous, and require a house for their deposit (as is the case in London, where the general records of the Society in Great Britain are kept), a clerk is hired to have the care of them ; but, except a few clerks of this kind, and persons who have the care of meeting-houses, none receive any stipend or gratuity for their services in our religious Society." Countries where found, eminent Men, AND Writers, pro et contra. — Tlie Qua- kers are to be found chiefly in Great Britain* and Ireland, and in North America. In 1681, King Charles the Second granted William Penn, in lieu of arrears due to his father Admiral Penn, a large tract of land in North America, since called Penn- sylvania after his name ; and it is remarkable, that all the settlements of the Europeans in America, except the Quaker settlement of Pennsylvania, were made by force of arms, with very little regard to any prior title in the natives. But Mr. Penn did not think his power from the king a sufficient title to the country, and therefore assembled the Sachems, or princes of it, and purchased from them the extent of land that he wanted ; and when the * They have a respectable seminary or hospital at ^ck- worth, in Yorkshire, where about 180 boys, and 120 girls, are educated. Their number in England and Wales has been reckoned at about 50,000, but it is apprehended that this is much too high a computation. In Scotland they do not much exceed 300. vofi. III. -^ X 342 (QUAKERS. Quakers desire to extend tlieir settlements, they purchase new lands of the Sachems^ never taking any tiling from them by force. Hence, from this their conduct towards them, they are respected most highly by the sa^•a_^e Indians to the present day ; and I believe it is a fact, that the Indians bor- dering on Pennsylvania will enter into no treat}', without first taking the opinion of the Quakers.* How much to be desired is it that the Quakers would adopt our religious opinions, and that both we and all professing Christians would imitate thiis, and some other parts of their practice ! None of their members have been more emi- nent than this founder and legislator of the settle- ment of Pennsylvania. Mr. P. had the success of a conqueror in establishing and defending his co- lony amongst savage tribes, w ithout ever drawing the sword; the goodness of the most benevolent rulers, in treating his subjects as his own children, and the tenderr.ess of an universal parent, who opened his arms to all mankind, without distinction of sect or party. In his republic, it -was not the re- ligious creed, but personal merit, that entitled every member of society to the protection and emolu- ment of the state. This part of his character will, however, no doubt, be viewed in a different light by different people. * Onaa is the name which the Indians gave to William Penn. They consider the Friends, (whom they call Bro- ther's onas') as William Penn's people : but the appella- tion has been generally considered as their name for the governor of Pennsylvania. (QUAKERS. 343 " He also wrote several pieces ; among others, 'KThe Sandy Foundation Shaken^ &€., and " Inno- cencij -with her open Faee ;'' in which last he vindi- cated himself from the charge of Socinianism, which had been brought against him: and he is thought in general to be a perspicuous writer. Their great apologist, Mr. Barcka/, may be ranked next after Mr. Penn, and as a writer should perhaps stand before him. Besides his * Apology y ahead}" mentioned, and some other \\'orks, Mr. B. published, in 1670, a Defence of his principles, and in 1673, a Catechetical Discourse^ or system of faith, according to the opinions of his Society. Nor did he benefit it by his writings only, but also travelled through various countries, particularly Germany and Holland, to spread his principles. He spent the latter part of his life on his estate at Ury, near Stonehaven, in Scodand, M'here he died in 1690. Among various other respectable men, the Qua- kers have to rank in the list of their members, the great Dr. Fothergill^ the principal promoter of their establishment for the education of children at Ack- wortli; and his brother, Mr. Samuel F., who was one of their most eminent preachers, and travelled over Great Britain, Ireland, and North America. The novelty of the Quakers' tenets, and their other peculiarities, soon brought upon them much opposition, and from various quarters. See Brown's 344 (QUAKERS. " Quakerism the Path Way to Paganism^'' (1678,) and the second volume of Mr. C. Leslie's works. Voltaire, in his Letters on the English Nation^ has some curious remarks on them ; but in certain par- ticulars they deem themselves calumniated " by that satirical writer, as well as by some other of their opponents." Some have said that they are a species of Deists, exalting their natural light above the scripture, which some of them have called a dead letter;* others have deemed them a kind of enthusiasts, violently enslaved by their impulses and feelings ; whilst a third class have considered them, notwith- standing their professions respecting the spirit, as wortdly minded, eargerly intent on the acquisition of property, and thus commanding the good tilings of this present world. Their sentiments are doubtless peculiar, as are also their manners ; yet we have much reason to believe, that in general they are sincere in their professions, and, with some exceptions, steadily governed by the prospects of another world. So far, at least, are they from being Deists, that tliey are one of the few Christian societies in Britain which support their discipline in such a manner as to disown those members who by word or or writing profess or propagate deistical principles ; * Meaning that they are so to the natural, unregenerate man ; or when not applied to the state of the reader, by the spirit which gave them forth. QUAKERS. 345 when, after due labour, such cannot be brought to acknowledge their eiTor. Mr. Leslie's heavy charges against them, in his " Snake in the Grass,^^ were replied to in 1699, by Joseph Wyeth, in a tract, entitled " A Switch for the SnakeP Brown was answered by Bar- clay, in his " Apologij Vindicated;'^ and \^oltaire's remarks Avere animadverted on by Josiah Mai'tin, in a printed Letter to the author. In the Encyclopcedia Britannica, under the arti- cle Quakers, may be seen a curious letter from George Fox, in answer to Oliver Cromwell, who had required him to promise not to disturb his go- vernment, as then established. But the authenti- city of this letter is questioned by J. G. Bevan, in his " Refutation of some of the jnore inodern Mis- representations of the Society of Friends p'' who gives his reason at length for so doing, and also meets some other charges of Mr. Leslie, which are brought forward in the Encyclopaedia. Miscellaneous Remarks. — The Quakers have burying grounds distinct from those of other denominations.— Refusing to pay tithes, they suf- fer the loss of their goods and of their liberty, ra- ther than comply with the demand, and their losses are emphatically termed sufferings. Many have endured long imprisonments on that account. In the century before last they were exposed, in com- mon \\ ith the Nonconformists, to severe persecu- tions. Even the famous William Penn was ti-ied at the Old Baily ; when he pleaded his o^vn cause. 346 (QUAKERS. and the trial, to be found in his works, is highly honourable to his legal knowledge and his integrity. His treaty with the Indians, on founding his settle- ment in Pennsylvania, has formed an admirable subject for the pencil, and reflects immortal honour on his memory. With regard to the resun^ection of the body, they appear desirous, for the most part, of confining themselves to the words of scripture, a deviation from which, they think, has often given rise to fruitless controversies. Barclay, in his ConfessioUy and Catechism, uses the vvords of scripture on the subject, conformably to his general plan in these- •works. Sewel, in his History of the Society, ex- presses himself decidedly in behalf of a resurrection. With respect to the divinity of Christ, they have been very explicit, as may be seen by "the following extracts from Penn and Barclay : " He that is the Everlasting Wisdom, the Divine Pow- er, the true Light, the only Saviour, the creating Word of all things (whether visible or invisible), and their Upholder by his own power, is without contradiction God ; but all these qualifications and divine properties are by the concurrent tes- timonies of scripture ascribed to the Lord Jesus Christ, therefore, without a scruple, I call and believe him really to be the mighty God.'' Penn's Works, vol. 1. p. 268, folio edit.—" [Christ] hav- ing been with God from all eternity, being himself God, and also in time partaking of the nature of man, through him is the goodness and love of God conveyed to mankind, and by him again man quAKERS. 347 receiveth and partaketh of these mercies." Bar- clay's Apology^ prop. 2. sect. 5. — Further proof of this is given in a late pamphlet, by Henry Tuke, entitled, " The Faith of the People called Quakers in our Lord and Saviour Jesus Christy setjorth in various Extracts from their IFri tings,''' (London 1801, W. Phillips) : and also in a later publication by the same author, under the title of " The princi- ples of religion as professed by the Society of Chris- tians usually called Quakers; written for the in- struction of their youth, and the information ofstran^ gers." (London, 1805. Phillips and Fardon.) A considerable number of members of this So- ciety in Ireland, who appeared to derogate from the authority of the scriptures, and to incline to Socinian or Deistical notions, have either volunta- rily quitted the society, or been disowned by it. A minister of the female sex in America, who had adopted and promoted tenets of similar tendency, was, a few years ago, silenced, and afterwards dis- owned. Dr. Toulmin in his new edition of Neale's His- tory of the Pwitans, has taken great pains to give the public just ideas of the Quakers, which does honour to his impartiality. In addition to the works already noticed, see also Dr. A. Rees's im- proved edition of Chambers's Cyclopcedia, on the subject. But Mr. Barclay's Apology, which has gone through many editions both at home and abroad, is generally, if not universally, received among them, as the " standard of tlieir doctrine, and the test of their orthodoxv." 348 (QUAKERS. We may well envy the mild creed, and univer- sal charity, or fraternal love, of the Quakers, while we must allow with a sigh, that a nation of Qua- kers could not exist, except all nations were of the same persuasion. To this, however, it has been said by one of their writers, that any nation actually possessing and practising Christian principles, may be contented with the protection of Heaven, which can always find means to protect what it brings to pass.* However few of other denominations may be disposed to think well of their religious opinions, * The Menonites in Holland, it seems, maintained se- veral principles which now distinguish the members of this Society, as the unlawfulness of oaths, and of bearing arms ; and the principles on which they were tolerated by the States, may be learned from a conversation, which, the Dutch ambassador Van Beuning, held with the celebrated M. de Turenne. "Why should you wish," said the am- bassador, " that we should not tolerate them ? They are the best and most convenient people in the world. They never aspire to posts of honour, nor rival us in glory. One could wish that every where, half the inhabitants would decline public offices, there would be more chance for the other half. We have no fear from a sect which maintains the unlawfulness of bearing arms. The Menonites pay their taxes, and with the money we levy troops, who do us more service than they would. They apply themselves to business, and enrich the state by their industry, without injuring it by the expense and contagion of their dissipations. But they refuse to take an oath ! Terrible crime ! They are as much bound by their word and promise as if they swore." Bayle, in Messrs Bogue and Bennet's History of the Dissenters, vol. i. p. 147, 8. note. (QUAKERS. 349 ©r of many of their peculiar customs, it cannot be denied that the Quakers, as members of societ}^ are a very respectable body ; and that, though they have a church (if that term may be used in regard to their society), not only without sacraments, but even without a priesthood, and a government with- out a head, they are perhaps the best organised and most unanimous religious society in the world. Their benevolence, moral rectitude, and commer- cial punctuality have excited, and long secured to them, very general esteem ; and it has been well observed, that in the multitudes that compose the vast legion of vagrants and street beggars, not a single Quaker can be found. They object to the common mode of solemnis- ing marriage, as, say they, from Genesis to Reve- lation, no record is to be found of marriage per- formed by a priest. They consider it as a civil contract, and they quote William Penn, who says, that " it was the unanimous sense of Friends^ that joining in marriage was the work of the Lord only." Hence, of all the sects in England, they are indulged with the peculiar privilege of being married in their own way, and in their own places of worship. What that pariiclar way, or what the form of the vows, or rather promises^ which they then make, may be, I am not able to say : we are notwithstanding led to suppose that they are sel- dom broken ; for it is a fact, and to their credit be it spoken, that we never hear of adultery or di- vorce among tliem. vol. in. Y y 350 i^UAKERS. Other indulgences have from thue to time been gi-anted by the legislature to this peaceful people, in return for those meek qualities which they are found to ix)ssess. And in particular a bill was passed in parliament in 1722, for taking out of their solemn affirmation the words " In the pre- sence of Almighty God." But why they should refuse to acknoAvledge themselves, on legal occa- sions, as in the presence of Almighty God, it is not easy to conjecture. The believer in scripture can have no well founded objection to ackno\A'ledge, at any time, tlie omnipresence of God ; and from the language of scripture it may be proved, as well as from the practice of holy men, even of our blessed Saviour himself, that "an oath for confirma- tion is the end of all strife.'' " I adjure thee,''" said the High Priest to our Lord, " I adjure thee by the living God, that thou tell us, whether thou be the Christ, the Son of God." ^Now, if lan- guage has any force, if example, or argument, or scripture have an} u eight, when opposed to the strong prejudices of mankind, this passage ought surely to produce full conviction.* Of all sects they have shewn themselves the least desirous of niaking converts to their peculiar * The Quakers admit the lawfulness of Judicial swear- int? before a magistrate under the Law, but consider it a:^ unlawful under the Gospel ; and, in defence of their doc- trine on this head, they refer us to the 15th Thesis of Barclay's J/iology ; — the 12th Sect, of Besse's Defence of Quakerism, -dnd the 2d vol. of Isaac Pennington's rrorXrs, p. i63, &c. 3d edit. QUAKERS. 351 opinions; but In their attempts to cultivate the laro-e, and inexhaustible field of Christian benevo- lence, they have lately formed and engaged in a plan for civilising the Indians of North America, which promises to have a happy eftect on that bar- barous and much-neglected people, and will doubt- less prepare them for the reception of the Gospel, an object which, I can readily believe, the Friends have ultimately in view. A committee was appointed in 1795, by the yearly meeting of Friends of Paimijhaiiia, New Jersey^ ^c, for promotmg the Improvement ami gradual Civilisation of the Indian Natives, An- other committee, distinct from the former, but hav- ing the very same object in view, has also been ap- pointed by the yearly meeting held at Baltimore in Maryland; and from the accounts of their proceed- ings, which have as yet reached this country, it would appear that, notwithstanding the great diffi- culties which they have had to encounter, and the very heavy expense with which their efforts are unavoidably attended, their success has hitherto been such as to encourage them to proceed.* The nations to which the Philadelphia commit- tee has chiefly directed its attention are the Seneca India?JS,-\ residing near the Allegheny and Cattara- * From six to ten thousand pounds have already been contributed towards this labour of love, and transmitted to America, by the Friends in this country. t The Oneidafi and Senccas are part of an ancient league called the Five Mitions, who inhabited the country N. and "N. E. of New York, and bordering upon Canada. 352 (QUAKERS. gues rivers, mostly within the state of Pennsylva- nia, south-eastward of Lake Erie, and at the dis- tance of about 250 or 300 miles N. W. of Phila- delphia.— Those that have engaged the attention of the Baltunore committee lie in general farther west, and are situated in that vast district which is com- prehended between the rivers Ohio and Mississippi, and bounded to the north by the lakes Superior, Huron, and Ei'ie. Lake Alichigan penetrates this disti'ict, and may be said to be m holly within it. It has been called the Korth- JFestern Territory ; and was not long ago the scene of an Indian wai\ The well-directed efforts of these committees have at length vindicated the Indian character from the reproach of indolence, " and shewn that their long continued barbarism has, since they were placed withing the reach of Europeans, been chargeable less on their own indolence or preju- dices, than on those of their civilised neighbours."* And, added to the cultivation of the earth, the first step in the view of the Friends, towards many other temporal advantages to be derived to those nations from civil life, may " the promo- tion of this concern, which has thus far evident- ly prospered, prepare for, and prove the means, * ReporC of the African Institution^ (July 1807, p. 30.) whose benevolent exertions, with a view to the civilisation of the benighted and much-injured Africans, seem to have been suggested by these attempts of the Friends for the happiness of the Americun Indians. At least, their suc- cess in America holds forth much encouragement to the worthy members of the African Institution to plan, to la- boor, and to persevere. (QUAKERS. 353 under the divine blessing, through which may finally spread and prevail among these our fellow men, that light and knowledge, which so eminently distinguish the true christian!''* * Brief Account of the Proceedings of (he Committee afi- appointed by the Yearly Meeting of Friends held in Balti- more for prornoting the Improvement and Civilisation bf In- dian .VativeSf p. 41, Baltimore primed, but reprinted Lon- don, 1806, and sold, together with a Brief Accownt of the Proceedings of the Philadelphia Committee, by Phillips and Pardon, George Yard, Lombard Street. See also some information relative to the Progress of Ci- vilisation in the Indian Settlements, promoted by the latter Committee, in the Pocket Book for the tise of Friends ^ for the year 1808. HUTCHINSONIANS. Name and History of the Founder. — The denomination of Christians, or rehgious party that bears this name, are the followers of John Hutchinson, Esq., a learned and respectable lay- man, who was bom at Spennythoim, in Yorkshire, in 1674. Mr. H. received a private education ; which, however, was liberal and excellent : and at the age of 19, he became steward to a gentleman ; in which capacity he afterwards served the Duke of Somerset. Having a great turn for natural history, and niineralogy, he improved the opportunities which his station in life, of having the superintendency of several coal and tin mines, gave him, and made a large collection of fossils, which he put into the hands of Dr. Woodward the physician, with obser- vations for him to digest and publish.* The Doc- tor, however, is said to have deceived Mr. H. with fair promises, and never to have begun the work, * This large and noble collection was afterwards be- r|ucathed by Dr. Woodward to the university of Cam- 1)1 id go. HUTCHINSONIANS. 355 tvhich induced him to rely on his own pen. He therefore quitted the Duke's service, who, bein^ at that time Master of the Horse to King George I. made him his riding surveyor, a sinecure place, worth 200/. a year, with a good house in the Meuse. The Duke also gave him the next pre- sentation to the living of Sutton, in Sussex, which Mr. H. bestowed on his friend Mr. Julius Bate, a zealous defender of his doctrines. In 1724, he published the first part of that curi- ous work, his " Moseses Princ'ipia^'' in which he ridiculed Dr. Woodward's Natural History of the Earth, and exploded the doctrine of gravitation es- tablished in Sir Isaac Newton's Principia. — In the second part of this work, published in 1727, he maintained, in opposition to the Newtonian system, that a plenum was the principle of Scripture philo- sophy. In this work he also intimated, that the idea of the Trinity was to be taken from the grand agents in the natural system, ^;<°, light, :xnd spirit; which, it is said, so forcibly struck Dr. Clarke, that he requested to have an interview with Mr, H. on the subject, but the proposal was declined. — It appears that Mr. H. had a considerable know- ledge of Mechanics; for, in 1712, he invented a time-keeper for the disco^'ery of the longitude, which was approved by Sir I. Newton ; and Mr. Wliiston, in one of his ti'acts, has borne respectable testimony to his abilities. From the time that he published the second part of his Principiuy he continued to publish a 356 HUTCHINSONIANS. volume every year or two, till his death ; and a correct and elegant edition of his works, including the MSS. which he left unpublished, were publish- ed in 1748, in 12 vol. 8vo., entided, " T/ie Philoso- phical and Theological Works of the late truly Icarn- edJohn Hutchinson, Esq.^^ by Julius Bate, Rec- tor of Sutton, in Sussex, and Robert Spearman, late of Corpus Christi college, Oxford. On tlie Monday before his death, E)r. Mead urged Mr. H. to be bled ; saying pleasantly, " I will soon send you to Moses," meaning his stu- dies ; but Mr. H. taking it Jn the literal sense, an- swered in a muttering tone, " I believe. Doctor, you will ;" and w as so displeased, that he dismiss- ed him for another physician ; but he died in a few days after, August 28th, 1737. Distinguishing Tenets. — Mr. H. thought that the Hebrew Scriptures comprise a perfect system of natural philosophy, theology, and re- ligion. So high an opinion did he entertain of the Hebrew^ language, that he thought the Al- mighty must have employed it to communicate every species of knowledge, human and divine, and that accordingly, every species of knowledge is to be found in the Old Testament ; and both he and his followers laid a great stress on the evi- dence of Hebrew etymology. After Origen, and other eminent commentators, he asserted that the Scriptures were not to be understood and in- terpreted in a literal, but in a typical sense, and according to the radical import of the Hebrew HUTCHINSONIANS. 357 expressions; — that even the historical parts, and particularly those relating to the Jewish ceremo- nies, and levitical lau*, were to be considered in this light; and he asserted further, that, agreeably to this mode of interpretation, the Hebrew Scrip- tures would be found to testify amply concerning tlie nature and offices of Jesus Christ. His plan "was no doubt ne\A', and out of the com- mon line; no less indeed, than to find J\Mtural Phi- losophy in the Bible, where hitherto it had been tliought no such thing A\as to be met with, or ever intended. And upon that popular hypothesis, con- trived to account for and excuse the palpable con- tradictions between the current language of Scrip- ture, and the now received and applauded system of philosophy, it had been objected by the nume- rous tribes of free-thinkers, " that if the pen-men of the Bible were mistaken in natural things, they might be so in spiritual ; or, if the God of nature had inspired them in the one, he ^^'ould have also done so in the other.*' This triumphant attack upon the infallibility of the Scriptures, put our bold undertaker upon searching them in a manner different from what had hitherto been attempted, and induced him to try, -whether the true and genuine sense of the ori- ginal Hebrew, ^\•hen fairly consti'ued, \\ ithout re- gard to any hypothesis ancient or modem, would not also be the true philosophy, and stand the test of every experiment and observation truly made. VOL. III. z z S58 HUTCHINSONIANS. His editors tell us, that the event answered his expectations ; for, say they, he found upon exami- nation, "That the Hebrew Scriptures no where ascribe motion to the body of the Sun, nor fixed- ness to the earth ; that they describe the created system to |)e a plenum without any vacuinn at all, and reject the assistance of gravitation, attraction, or any such occult qualities, for performing the stated operations qF nature, which are carried on by' the mechanism of the heavens, in their three- fold condition o^ fire, light, and spirit, or air, the material agents set to work at the beginning :— • that the heavens, thus framed by Almight}'^ wis- dom, are an instituted emblem and visible substi- tute of Jehovah Aleim, the eternal three, the co- equal and co-adorable Trinity in unity : — that the unity of substance in the heavens points out the unity of essence, and the distinction of conditions, the personality in Deity, without confounding the persons or dividing the substance. And that, from their being made emblems, they are called in He- brew, Shemim, the names, representatives, or sub- stitutes ; expressing by their names, that they are emblems, and by their conditions or offices, what it is they are emblems of.^ He likewise found that the Hebrew Scriptures had some capital words, which, he thought had not been duly considered and understood, and which he has proved, or endeavoured to prove, contain in their radical meaning, the gi-eatest and most com- fortable truths. Thus, the word Klohim, which we call God, he reads Aleim, and refers it to the oath or conditional execration, by which the eternal cove- HUTCHINSONIANS. 359 nant of grace among the persons in Jehovah^ was and is confirmed. The word BeritJi, which our translation renders Covenant^ and upon which i§ built the favourite doctrine of mutual covenants be- tween God and man, between Creator and crea- ture, yea, as matters now stand, between king and rebel, he construes to signify, " he or that which purifies," and so the Purifier or purification for) not u'zVA, man. — The Cherubim^ which have been made " Angels placed as a guard to frighten Adam from breaking into Eden again," he explains to have been an hieroglyphic of divine construction, or a sacred image to describe, as far as figures could go, the Aleim and man taken in, or Huma- nity united to Deity: — And so he treats of several other words of similar, though not quite so solemn, import. From all which he drew this conclusion, " That all the rites and ceremonies of the Jewish dispensation were so many delineations of Christ, in what he was to be, to do, and to suffer, and that the early Jews knew them to be types of his ac- tions and sufferings, and by performing them as such, were in so far Christians, both in faith and practice."'* — The Cherubim, and the glory around them, with the dh^ne presence in them, his fol- lowers maintain to have been not only emblemati- cal figures, representing the persons of the ever- blessed Trinity, as engaged in covenant for the re- demption of man, but also, that they \Vere intended " to keep or preserve the way of the tree of life, — * Mr. Skinner's EcdcsiasUcal History of Scolland, vol. 2. p. 673, &c. 360 HUTCHINSONIANS. to shew mail the Aray to hfe eternal, and keep him from losing or departing from it.'' That Melchizedec was an eminent type of Christ, there can be litde doubt; but that he was actually the second person of the Trinity, in a hu- man form, is a tenet of the Hutchinsonians, though not quite peculiar to them. — See a learned disser- tation, attempting to prove this, in the first vol. of Mr. Holloway's " Originals.'^ " The air'' (Mr. H — n supposes,) exists in three conditions,^/-*?, lig/it, and spirit; the two latter are the finer and grosser parts of the air in motion : from the earth to the sun, the air is finer and finer till it becomes pure light near the confines of the sun, and fire in the orb of the sun, or solar focus. From the earth towards the circumference of this system, in which he includes the fixed stars, tlie air becomes grosser and gi'osser till it becomes stagnant, in which condition, it is at the utmost verge of this system; from whence (in his opinion) the expression of ' outer darkness, and blackness of darkness,' used in the New Testament, seems to be taken." These are some of the principal outlines of this author's doctrines, which, being at first thrown out in scattered pieces, were not much taken no- tice of, but when collected together, and given out to the public in one view, became in a short time the subject of much dispute, and of various entertain- ment, according to the various tastes of those who HUTCHINSONIANS. 361 looked into tliem. And though none of the bi- shops openly approved of them at first, yet as they passed no censure or prohibition upon them ; seve- ral eminent divines, both of the church and among the dissenters, patronised them, and employed their pens, either in explaining and illustrating them, or in vindicating them from the attacks of such as, not daiing to quaiTel with the design in general, thought it enough to shew their dislike, by critici- sing upon some particulars in the execution. I Countries where found, eminent Men AND Writers, pro et con. — The controversy set on foot by the learned author of the " Divine Legatioji of Moses^'^ induced many to study the Hebrew Scriptures, which had been too long ne- glected; and this led them to the A\Titings of Hutchinson, who, though sometimes A-isionary in his criticisms, must be allowed to have struck out some lights of admirable utihty to the biblical stu- dent. Soon after his writings were collected and published, some Oxford di^'ines gave them such attention, as made them be called by his name ; and yet, being zealous lovers of the Chiu-ch of England, they distinguished themselves by a firm adherence to her constituent principles and doc- trines. The followers of Mr. H. have not indeed, to this day, erected themselves into a sect or sepai'ate community, although they have suffered much obloquy from their brethren, and ha^e been ac- counted little better than madmen by the world. Notwithstanding this, they are of all men the most 362 HUTCHIN30NIANS. averse from schism, — are perhaps among the best and truest churchmen of these modern times, and are not far behind the most learned in the church. Among them may still be reckoned some eminent and respectable divines, both in England and Scot- land; but their numbers seem at present to be ra- ther decreasing than otherwise. Of those who, in tlieir day, ^vere ranked in the list of Hutchinsonians, perhaps the most eminent were — Mr. Julius Bate and Mr. Parkhurst, the Lexicographers — Mr. Holloway, author of " Ori- ginals,''' and ^'■Letter and Spirit; — Dr. Hodges, Provost of Oriel College, Oxford; — Mr. Henry Lee, author of Sophron, or " Nature's Characte- ristics of the Truth ;" — Dr. Wetherell, late Mas- ter of University College, Oxford; — Mr. Romaine, — Bishop Home, and Mr. William Jones, his lord- ship's learned friend and biographer. The first in Scotland who studied Mr. H.'s \vn- tings with any degree of attention, was Duncan Forbes, Esq. of Colloden, afterwards Lord Presi- dent of the Court of Session, who not only ho- noured them with his aj)probation, but even took time, from the hurry and bustle of secular em- ployment, to WTite some curious and elaborate dissertations, to illustrate the author's design,* * See in particular, in support of the Huichinsonian sclieme, his Letter to a Bis/io/i, and his Thoughts Concern' ing Religion jYatural a?td Revealed. He is allowed to be one of the ablest of all the expositors of the Hutchinsonian theology ; and Lord Woodhouselee remarks, that he'' was in all respects one of the most eminent men of his time ; HUTCHINSONIANS. SQ n With others they have met with the same variety of reception as in England. Some have adhered to the current notions, under pretence of venera- tion for the primitive fathers, whom they supix»sed these new discoveries seemed to contradict ; while others, of perhaps equal acquaintance with, and regard for antiquity, have seen no such danger; but, having impartially examined Mr. H.'s writ- ings, as far as their time and talents enabled them, have been happy to think that they had thereby acquired more excellent ideas of Christianity, and could more successfully combat the Arian, So- cinian, and Deistical opposers of it, by his use of the Scripture artillery, than by all the dry meta- physical jargon of the schools. iNlr., afterwards Bishop, Home, wrote "^ fair^ rajidid, and impartial State of the Case between Sir Isaac jXen'ton and Mr. Hutchimon^'' &c. in 1753, about which time, when Mr. H — n's principles ^v•ere beginning to prevail in Oxford, a severe at- tack w as made upon them in an anonymous pam- phlet, intitled, " A JVord to the Hutchinsonians ;'^ and Mr. Home, being personally aimed at, as the principal object of the author's animadversions, took up his pen n\ defence of himself and his friends, and wrote " An Apology for certain Gen- tlemen in the University of Oxford aspersed in a late Anonymous Pamphlet^'- h^c, Oxford, 1756. — that his learning was extensive and profound, reaching e\eii to the oriental lungi: .ges, and that his piety was fer- vent anu habitual." Memoirs of (he Life ai'd Jlritinga of Lord Kaimeii. 364 HUTCHIKTSONIANS. But it was on the etymological quarter, where the Hutchinsonians seemed most vulnerable, or, where they might at least be annoyed with most appearance of advantage. Even some of Mr. Hutchinson's friends own, that he laid too great a stress in many instances on the evidence of He- brew etymology, and are not backward to admit, that some of his followers carried the matter so far, that nothing else would go down with them, till, by degrees, they adopted a mode of speaking, which had a nearer resemblance to cant and jar- gon, than to sound and sober learning. Hence the controversy between them and Dr. T. Sharp, son of Archbishop Sharp, and Archdeacon of Nor- thumberland, which was begun in 1750, and clu-- ried on till the end of 1755. — The subjects of it were, — the meaning of the words Elohim and Be- rith., — the antiquity of the Hebrew language and character, — and the exposition of the word Cheru- bim. These pieces made together three volumes 8vo. Bishop Seeker, then Bishop of Oxford, it is said, " read over all Dr. Sharp's papers before they went to the press, and corrected and improv- ed them throughout."* The writings in opposition to Dr. S. were — "^f- mai-ks on Dr. Sharps Pieces on the JForch Elohim and Berith^^ by the Rev. Benjamin Hollo\Aay ; — " The Evidence of Christianity contained in the He- brew Words Alciiu and Berith^ stated and defcnd- * The Life of Archbiahofi Seeker, prefixed to his Ser- mons, p. 32. HUTCHINSONIANS. 365 pf/,*' by the Rev James Moody ; — " A Reply to Dr. Sharp's Review and Defence of his Dissertations on the Scripture Meaning of Aleim and Berith^^ by Julius Bate, A. M. ; — A Second Part^ by the same author ; — and " Strictures upon some Passages in Dr. Sharp's Cherubim'' by the author of ^/z7«^, i. e. Dr. Hodges, who also wrote the Christian Plan. Mr. Hutchinson's divinity and philosophy have found advocates in Mr. Julius Bate, — Mr. Spear- man,— Bishop Home, and Mr. William Jones.* * The reader is referred to the preface to the 2d edi- tion of Mr. Jones's Life of Bhhoji Home, for a statement of Hutchinsonian principles, more full than that here pre- sented to him, but I presume not more correct, as this was reviewed and corrected in MS. by two distinguished Hutchinsonian divines, Mr. Jones's life also, was written by William Stevens, Esq., another learned Hutchinsonian, as well as a respec- table and most worthy man. VOL. III. .3 A THE MILLEXIUM, AXD MLLENARIANS, Name. — The iNIillenarians are those \Aho beUeve according to an ancient tradition in the churchy grounded on some doubtful texts in the book of Revelation and other Scriptures, that our Saviour shall reign a thousand years "vvith the faithful upon earth after the first resurrection, before the full completion of final happiness ; and their name, ta- ken from the Latin word, milley a thousand, has a direct allusion to the duration of this spiritual em- pire, which is st}ied the Millenium. The same name is also given to many who reject the literal interpretation of the Millenium, both as to its na- ture and its duration. Origin, Rise, and Progress. — A Milleni- um, or a future paradisaical state of the earth, is MILLENARIANS. 367 viewtid by some as a doctrine not of Christian, but of Jewish origin. The tradition which fixes the duration of the world in its present imperfect state to 6,000 years, and announces the approach of a Sabbath of 1,000 years of universal peace and plenty, to be ushered in by the glorious advent of the Messiah, has been traced up to Elias, a rabbi- nical writer, who flourished about two centuries be- fore the birth of Christ; and, by some, even to Elias the Tishbite. It certainly obtained among the Chaldeans from the earliest times ; and it is countenanced by Barnabas, Iren^us, and other primitive writers, and also by the Jews at the pre- sent day.* But though the theory is animating and consolatory, and not very improbable, yet, as it has not the sanction of Scripture to support it, we are not bound to respect it any further than as a doubtful tradition. The Jews understood several passages of the prophets, as Zechariah xiv. 16, &c., of that mil- lenium^ in which, according to their carnal appre- hensions, the Messiah is to reign on earth, and to bring all nations within the pale, and under subjec- tion to the ordinances, of the Jewish Church. f Justin Martyr, the most ancient of the Fathers, was a great supporter of the doctrine of the Mille- nium, or that our Saviour shall reign widi the faith- ful upon earth, after the resun^ection, for a thousand years, which he declares was the belief of all ortho- * Levi's Ceremonies of the Jews, p. 206, and Mr. Gray's Discourse on Rev. 20. v. 4, 5, 6, p. 341. t See Hieron, jn he. 368 THE MILLENIUM, dox Christians. But this opinion is not generally follo\\'ecl ; for, though there has been perhaps no age of the church, in which this doctrine was not admitted by one or more divines of the first emi- nence, it, notwithstanding, appeai-s, from the writ- ings of Eusebius, Ireneeus, and others, among the ancients, as well as from the histories of Dupin, Mosheim, and other modems, that it was never adopted by the whole church, or made an article of the established creed in any nation.* Origen, the most learned of the Fathers, and Dionysius, Bishop of Alexandria, usually, for his immense erudidon, surnamed the Great, both opposed the doctrine that prevailed on the subject in their day ; and Dr. Whitby, in his learned treatise on the sub- ject, proves 1st, That the Millenium M-as never generally received in the church of Christ. 2dly, That there is no just ground to think it was de- rived from the Apostles. On the other hand, Dr. T. Burnet, and others, maintain that it was very generally admitted till the Nicene Council, in 325, or till the fourth cen- tury. The Doctor supposes Dionysius of Alex- andria, who wrote against Nepos, an Egyptian bishop, before the middle of the third century, to have been the first who attacked the doctrine ; but Origen had previously assailed it in many of its fictitious additions.! The truth seems to be, as * The 41st Article of the Church of England, in 1553, was directed against it ; and the 4th of the 39 Articles Bcems to be inconsistent with the Millenian scheme. t See Mosheim's Ecclts. History^ Cent. 3, Part ii. Sect. 12, AND MILLENARIANS. 369 Mr. Gray remarks, "that a spiritual reign of Christ was believed by all who carefully examined the Scriptures, though the popular notions of the Mil- lenium were often rejected; and ancient as well as modem writers, assailed the extravagant superstruc- ture, not the Scriptural foundation of the doctrine.'* Pope John 22d preached up the doctrine of the Millenium in the 14th century, but I am not aware what view of it he embraced. During the Inter- regnum in England, in tlie time of Cromwell, there arose a set of enthusiasts, sometimes called Milk- iiarianSy but more frequently Fifth Monarchy Meiiy who expected the sudden appearance of Christ to establish on earth a new monarchy or kingdom. In consequence of this, some of them aimed at the subversion of all human government. In ancient history, we read of four great monarchies, the As- syrian^ Persian, Grecian, and the Roman ; and these men, believing that this new spiritual kingdom of Christ was to be the fifth, came to bear the name by which they \\'ere called. — They claimed to be the saints of God, and to ha\'e the dominion of Saints; Dan. vii. 27. expecting that, when Christ was come into this kingdom, to JDegin his reign upon eafth, they, as his deputies, were to govern all things under him. They went so far as to gixe up their own Christian names, and assume others froni Scripture, like the Manicheans of old.* " The factions of the last age,'' says Mr. Gray, * See the Sussex Jury in Hume's Hist. A. D. 1653. 370 THE MILLENIUM, alluding to the above period, "even in our own country, artfully availed themselves of popular de- lusions on this subject; and in the seditious com- motions of later periods, we may see a tinge de- rived from the infusion of a similar spirit. "A desire to be the humble instrument of God, in the furtherance of his designs, is praise-worthy and good; we must be careful, however, to distin- guish this desire from the suggestion of any intem- perate motive, which, like the evil spirit that en- ticed Ahab, may lead us to destruction. We can- not conspire with God's views, but by a consider- ate and circumspect observance of his laws. That no man can accelerate or retard the approach of the expected kingdom is certain, however active righteousness may be made subservient to its ad- vancement. They who are led by indistinct fan- cies, and presumptuous confidence, to predict- its coming, from the changes and revolutions which they behold, should be careful, lest they contribute, however undesignedly, to inflame the enthusiasm of the credulous, and to stir up the activity of the foolish. " We ' must stand still, and see the salvation of God,' not insensible to the progress of the divine decrees, but not impatient to anticipate their com- pletion. "The most positive computations have often proved erroneous ; but still, ' though the vision be yet for an appointed time, at the end it will speak ; AND MILLENARIANS. 371 though it tarry ; wait for it, because it will surely come.'''* Distinguishing Tenets. — About the mid- dle of the fourth century, the Millenarians held the following tenets. 1^^. That the city of Jerusalem should be re- built, and that the land of Judea should be the ha- bitation of those who were to reign on the earth a thousand years. 2dly. That the first resuiTection was not to be confined to the martyrs, but that, after the fall of Antichrist, all the just were to rise, and all that were on the earth were to continue for that space of time. 2>dly. That Christ shall then come down from heaven, and be seen on earth, and reign there with his servants. Athhj. That the saints, during this period, shall enjoy all the delights of a terrestrial paradise. These opinions Mere founded upon several pas- sages in Scripture, which the Millenarians, among the fathers, understood in no other than a literal sense; but which those moderns, who hold nearly the same opinion, consider as partly literal, and partly metaphorical. Of these passages, that upon which the greatest stress has been laid, is perhape> Rev. XX. V. 1 to 7. — This passage, the ancient Millenarians took in a sense grossly literal, and taught, that, during the Millenium, the saints on * Discourses on various Subjects, p. 346, 7. 372 THE MILLENIUM, earth were to enjoy every bodily delight. Most of the modems, on the other hand, consider the pow- er and pleasures of this kingdom as wholly spiritual ; and they represent them as not to commence till after the conflagration of the present earth. But that this last supposition is a mistake, the follow- ing verses assure us; for we are told, that " when the 1000 years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth ;^^ and we have no reason to believe that he will have such power or such liberty in " the new heavens and the neiv earth, wherein dwelleth righteousness." But the opinions of the moderns on this subject may be reduced to two. 1*^. Some believe that Christ will VQi^n person- ally on earth, and that the prophecies of tlie Mil- lenium point to a resurrection of martyrs and other just men, to reign with him a thousand years iii a visible kingdom. 2d. Others are inclined to believe, that, by the rei2:n of Christ and the saints for a thousand years upon earth, " nothing more is meant, than that, before the general judgment, the Je\vs shall be converted, — genuine Christianity be diffused through all nations, and mankind, enjoy diat peace and happiness, which the faith and pre- cepts of the gospel are calculated to confer on all by whom they are sincerely embraced.'' — The state of the Christian church, say they, will be, AND MILLENARIANS. 373 for a thousand years before the general judgment, so pure and so widely extended, that, when com- pared with the state of the world in the ages pre- ceding, it may, in the language of Scripture, be called a resurrection from the dead. In support of this interpretation, they quote two passages from St. Paul, in which a conversion from Paganism to Christianity, and a reformation of life, is called, a resurrection from the dead; viz. Rom. 6. 13, and Eph. 5. 14. — There is indeed an order in the resurrection, 1 Cor. 15. 24, but they no where observe mention made of a Jirst and se- cond resurrection at the distance of 1000 years from each other; whereas, were the Millenarian hypodiesis well founded, the A\'ords should rather have run thus: " Christ the first fruits, then the martyrs at his coming, and 1000 years afterw ards the residue of mankind, — then cometh the end,'' &c. Mr. Joseph Mede, Dr. Gill, Bishop Newton, Mr. Winchester, Mr. Eyre, Mr. Kett, &c., are advocates for the first of these opinions, and con- tend for the personal reign of Christ on earth. *' When these great events shall come to pass,'^ says Bishop N., " of which we collect from the prophecies, this to be the proper order ; the pro- testant witnesses shall be gi'eatly exalted, and the 1260 years of their prophecying in sackcloth, and of the tyranny of the beast, shall end together ; — the conversion and restoration of the Jews suc- ceed ; — then follo\\s the ruin of the Ottoman em- VOt. Ill, 3 B 374 HIE MILLENIUM, pire ; — and then the total destruction of Rome, and of Antichrist. *' When these great events, I say, shall come to pass, then shall the kingdom of Christ commence, or the reign of Saints upon earth. So Daniel ex- pressly informs us, that the kingdom of Christ and the Saints will be raised upon the ruins of the kingdom of Antichrist. Chap. 7, v. 26 — 7. So likewise St. John saith, Chap. 20, v. 2-^6. that upon the final destruction of the beast and the false prophet, " Satan is bound," &:c. " It is, I conceive,'^ (adds the learned Prelate,) " to these great events, the fall of Antichrist, the re-establishment of the Jews,* and the beginning of the glorious Millenium, that the three different dates in Daniel of 1260 years, 1290 years, and 1335 years, are to be referred. And as Daniel saith, Chap. 12, v. 12. " Blessed is he that wait- eth and cometh to the 1335 years." So St. John saith, Chap. 20, a. 6. " Blessed and holy is he that hath part in the first resurrection." Blessed and happy indeed will be this period; and it is \ ery obserxable, that the martyrs and confessors of Jesus, in Papist as well as Pagan times, will be raised to partake of this felicity. Then shall all those gracious promises in the Old Testament be fulfilled, — of the amplitude and extent, — of the peace and prosperity, — of the glory and happiness of the church in the latter days. * Bishop Newton is of the opinion of those who believe that the Jews will yet be actually called to inhabit their own land.^ — See above, vol. I. p. 109. AND MILLENARIANS. 375 " Then in the full sense of the words, Rev. 11, V. 15. " Shall the kingdoms of this world become the kingdoms of our Lord, and of his Christ, and he shall reign for ever and ever. " According to tradition,* these thousand years of the reign of Christ and the Saints, will be the Seventh Millenary of the world ; for as God created the world in six days, and rested on the seventh^ so the world, it is argued, will contiue 6000 years, and the seventh thousand will be the great Sabha- tism, or holy rest to the people of God : " One day, being with the Lord as a thousand years, and a thousand years as one day." 2 Pet. 3, 8. — Ac- cording to tradition too, these thousands years of the reign of Christ and the Saints, are the great day of Jiidgmejit,-\ in the morning or beginning whereof, shall be tlie coming of Christ in flaming fire, and the particular judgment of Antichrist, and the first resurrection ; and in the evening or conclu- sion whereof, shall be the general resurrection of the dead, small and great; "and they shall be judged every man according to their works.'^f On this curious subject, Mr. Winchester freely indulges his imagination, in his " Lectures on the Prophecies ;^^ and in different particulars, evidendy » See Dr. T. Burnet's « Sacred Theory of the Earthy" and Mr. Gray's Discourses, p. 341. t See also Mr. Wesley's Serm. on Rom. 14. v. 10, en- titled, " The Great Assize." \ Bishop Newton's 26th " Dissertation on the Profihecies" in fin. 376 THE MILLENIUM, appears to speak Avithout book. Most other sys- tems respecting the Millenium, include in them the eternity of future punishment, but his plan is made consistent with his doctrine of Universal Resto- ration. Such is the representation of the Millenium, as given by those that embrace the opinion of Christ's reigning persojial/t/ on earth during the period of owe thousand years. But the Editors of the Ejicyclop. Brit an., &c. are advocates for the second modern opinion respecting it. Dr. Whitby, also, in a dis^ sertation on the subject; Lowman on the Revela- tions; Dr. Priestley, in his '■'• Institutes of Religion^'' and the author of the " Illustrations of Prophecy ^^ contend against the literal interpretation of the Mil- lenium, both as to its nature and its duration. Dr. Priestley, entertaining an exalted idea of the advantages to which our nature may be destined, treats the limitation of the duration of the world, to seven thousand years, as a rabbinical fable ; and in- timates, that the thousand years may be interpreted prophetically ; then every day would signify a year^ and the Millenium last for three hundred and sixty- five thousand years! — Again, he supposes, that there will be no resurrection of any individuals, till the general resurrection ; and that the Millenium im- plies only the revival of religion.^ * It should, however, be noticed here, that Dr, P. seems to have inclined, at a later period of his life, to the fiersonal reign of Christ. — See his Sermon preached on occasion of AND MILLENARIANS. 377 Of much the same opinion, as to the duration of the Millenium, so called, i$ the author of the " Illus- trations of Prophecy ;^^ but he contends, that in it a melioration of the human race will gradually take place, by natural means, throughout the world. For his reasons, together with an animated sketch of that ti'uly golden age, the work itself may be consulted, and particularly Chap. 31. Various otlier theories have been formed on this mysterious subject, some of which should never have seen the light, and others of them cannot be too soon consigned to darkness and oblivion. On such a topic, I agree with Mr. Evans, " that we cannot suggest our opinions with too great a de- gree of modesty ;" and with Mr. Faber, when he says, that, " respecting the yet futui-e and myste- rious Millenium, the less that is said upon the sub- ject the better. Unable myself to form the slightest conception of its specific nature, I ^hall weary nei- ther my own, nor my reader's patience with pre- mature remarks upon it. That it will be a season of great blessedness is certain : further than this, we know nothing definitely. ''^^ the General Fast, Feb. 28, 1794, and his Faretvel Sermon^ preached ut Hackney, previous to his emigration to Annerica. * Dissertation on the Prophecies. — On the subject, how- ever, of the precise time of the commencement of the Mil- lenium, Mr. F. seems not disposed to adhere so closely to this very laudable diffidence, but ventures to speak of it in {■definite terms. See above, vol. 1st, p. 109, Note. 378 the millenium. Countries where found; Authors, pro ET CON, &c. — The Millenarians do not indeed form a sect distinct from others, but their distin- guishing tenet, in one view or other, prevails in a greater or less degree among most denominations into which the Christian world is divided. Much information on the subject may be found in Mede's JVo7'ks, folio; " Hopkins on the Millenium ;^^ — Dr. Whitby's Treatise on it, at the end of the second volume of his Commentary on the Nerv Testament ; ' — Mr. Robert Gray's Discourses^ Discourse 10th; — Bishop Newton's 25th and 26th Dissertations on the Prophecies ; — Bellamy's Treatise on the Mille- nium;— Lardner's Credibility^ vols. 4, 5, 7, and 9. ; — Taylor's Sermons on the Millenium ; — and Mr. Eyre's tract, entitled, Observations on the Prophe- cies, relating to the Restoration of the Jexvs. There are also four papers of Mr. Shrubsole's on the subject, in the sixth volume of the Theol. Miscel.; — the Rev. Mr. Bicheno, likewise, of New- bury, Berks, has, in his late publications, thrown out some curious particulars respecting the Mille- nium. See an ingenious but fanciful work of his, entitled, " The Restoration of the Jews, the Crisis of all JVations.^' UNIVERSAL RESTORATION, AND UNIVERSALISTS. Names. — Those who believe, that, as Clii'ist died for all, so, before he shall have delivered up his mediatorial kingdom to the Father, all shall be brought to a participation of tlie benefits of his death, in their restoration to holiness and happi- ness, are called Universal Restorationists., or Uni- versalists^2Lnd.\he\r doctrine, the doctrine of Univer- sal Restoration. Some of its friends have maintain- ed it also under the name of Universal Salvation ; but perhaps the former name, which Mr. Vidler seems to prefer, and which is here adopted, is that by which it should be distinguished; for the Uni- versalists do not hold an universal exemption from future punishment, but merely the recovery of all those that shall have been exposed to it. They have likewise a just claim to tins tide on other gi-ounds ; for their doctrine, v.hich includes the re- storation, or " restitution of all the intelligent of- 380 UNIVERSAL RESTORATION, Spring of God^ or of all " lapsed intelligences,'' seems to embrace even the fallen angels. ^^^ Rise, Progress, &c. — From the earliest days of Christianit}-, it has been the general d^oinion throughout Christendom, that this life is the only state of probation with which men shall be indul- ged, and that after death the wicked and impeni- tent will pass into a state of endless misery, to be made examples of the justice of God in asserting the authority of his laws. But though this has been the general, it has perhaps never been (at least it was not long,) the universal o'^mion among Christians. In almost every period, and more especially of late, different sentiments have been entertained upon tliis mysterious subject, and different theories of future punishment have been proposed. Origen, a Christian Father of the 3d century, seems to have been the first who openly espoused the docti'ine of the temporary duration of future punishments; St. Augustine, bishop of Hippo, * Hence the famous Lavater, who was an Universalist, tells us that he prayed for the damned, and even the de- vils. " My prayers," says he, " were comprehensive." — — — "I embraced in my heart all that. is called man; preseni, pList, and future times, and nations ; children in their mothers' wombs ; the dead, the damned, yea Satan himself; I presented them all to God, with the warmest wishes that he would liave mercy on them all." — See Dr. Ei'skine's Sketches of Church Histortj, yol. 1. p. 57, &c. AND UNIVERSALISTS. 381 about the beginning of the fifth century, mentions some divines in his day, whom he calls the mer- ciful doctors, who held it ; and it was also propa- gated by many of the German Baptists, even be- fore the Reformation. From that time, many, ^^ ho have not been able to discover any principle in the divine conduct but that of benevolence, nor any ultimate view in his dispensations towards his creatures, but that of their happiness, have con- cluded, that eternal misery could not possibly en- ter into the divine plan: — that God could never choose to create any, on whom it would be neces- sary to inflict it; and that every degree of suffer- ing, either in this or the world to come, will be emendatory, and terminate in the final happiness- of such as are the subjects of it. And, indeed, the doctrine of the final happiness of mankind, which presents the prospect of the termination of all evil, and of a period in which the deep shades of guilt and misery, which have so long enveloped the universe, shall be for ever dispelled, is so pleasing a speculation to a benevolent mind, that we need not wonder it has met with many who have maintained it. From the earliest period, I can readily suppose that the belief of it may have been secretly entertained by some, who, in the face of opposition and danger, had not resolution to avow it. Now, however, it has broken through every restraint, and walks abroad in every form that is most likely to convince the philosophic, to rouse the unthinking, and to melt the tender. VOL. III. 3 c / 382 UNIVEUSAL RESTORATION, Distinguishing Tenets, — The Universal- ists admit the reality and equity of future punish- ment; but thev contend that it will be corrective in its nature, and limited in its duration. — They *' teach the doctrine of Election^ but not in the exclusive Calvinistic sense of it. They suppose that God has chosen some, for the good of all ; and that his final purpose towards all, is intimated by his calling his elect the Jiist bom and the first fruits of his creatures, which, say they, implies other branches of his family, and a future ingathering of the harvest of mankind. — They teach also, that the righteous shall have part in the first resurrection, shall be blessed and happy, and be made priests and kings to God and to Christ in tlie Milennial kingdom, and that over them the second deatli shall have no power; — that the wicked will receive ~a punishment apportioned to their crimes; — that punishment itself is a mediatorial work, and founded upon mercy, consequently, that it is a mean of humbling, subduing, and finally reconciling the sinner to God. They add, that the words render- ed, eternal.^ everlastings fi)r ever^ and Jbr ever and ever^ in the Scriptures, are frequently used to ex- press the duration of things that have ended, or must end : and if it is contended, that these words are sometimes used to Qyi-^ve^.s proper eternityy they answer, that then the subject with w hich the words are con:,ected, must determine the sense of them; and ab "*)ere is nothing in the nature of future pun- ishment v. hich can be rendered as a reason Avhy it should be endless, they infer, that the above words AND UNIVERSALISTS. 3S3 ought always to be taken in a limited sense, when connected uith the infliction of misery." They say, that their doctrine is " most conso- nant to the perfections of the Deity, — most worthy of the character of Christ, as the mediator; and that upon no other plan can the Scriptures be made consistent with themselves. — They teach their fol- lowers ardent love to God ; and peace, meekness, candour, and universal love to men, they observe, are the natural result of their views. Their scheme appears to them to be the only one that in the least bids fair to unite two great bodies of Christians that have long and bitterly opposed each other, the Arminians and the Calvinists, by uniting the leading doctrines of both, as fiu' as they are found in the Scriptures : from which union, they think the sentiment of Universal Restoratio?i naturally flows.* Thus they reason — " The Arminian proves from Scripture, that God is love ; — that he is good to all ; that his tender mercy is over all his works ; that he gave his Son for the world; that Christ died for the world, even for the whole world; and God will have all men to be saved. " The Calvinist proves also from Scripture, that God is without variableness or shadow of turning ; * See the Editor's Preface to the Everlasting Gos/iely of P. Siegvolck, who was a German Universalist 384 UNIVERSAL RESTORATION, — that his love, like himself, alters not ; — that the death of Christ would be efficacious towards all for whom it was intended ; — that God will perform all his pleasure, and that his council shall stand. — The union of these Scriptural principles is the final restoration of all men. " Taking the principles of the Calvinists and Arminians separately, we find the former teaching, or at least inferring, that God doth not love all, but that he made the greater part of men to be endless monuments of his wTath ; and the latter declaring . the love of God to all ; but admitting his Jinal fail- ure of restoring the greater part. The God of the former is great in power and wisdom, but deficient in goodness, and capricious in his conduct : Who that views this character can sincerely love it? The God of the latter is exceeding good, but defi- cient in power and wisdom : Who can trust such a being ? If therefore, both Calvinists and Armi- nians love and trust the Deity, it is not under the character which their several systems ascribe to him ; but they are constrained to hide the imper- fections which their views cast upon him, and boast of a God, of whose highest glory their seve- ral schemes will not admit."* The Universalists have to contend, on one hand, with such as believe in the eternity of future mi- sery, and on the other with those that teach that destruction or extinction of being will be the final *Mr. Evans's Sketch. AND UNIVERSALISTS. 385 btate of the wicked.* In answer to the latter, they say, " That before we amit that God is under the necessity of striking any of his rational creatures out of being, we ought to pause and enquire, 1st, " Whether such an act is consistent with the Scriptural character of the Deity, as possessed of all possible wisdom, goodness and power ? 2d, " Whether it would not contradict many parts of Scripture ; such, for instance, as speak of the restitution of all things — the gathering together of all things in Christ — the reconciliation of all things to the Father, by the blood of the cross — the destruction of death, &c." These texts, they think, are opposed equally to endless misery and to final destruction. 3d, " Whether those who will be finally destroy- ed, are not in a worse state, through the mediation of Christ, than they would have been without it ? This question is founded on a position of the friends of destruction ; viz. that extinction of being, with- out a resurrection, would have been the only pun- ishment of sin, if Christ had not become the resur- rection and the life to man. Consequently, the re- surrection and future punishment spring from the system of mediation; but, they ask, is the justifica- tion to life, which came upon all men in Christ Jesus, nothing more than a resurrection to endles'is death to millions ?" * See tbe article Destructioniets, below. 3^6 UNIVERSAL RESTORATION, 4//?, " Whether the word, destruction, will war- rant such a conclusion ? It is evident that destruc- tion is often used in Scripture to signify a cessation of present existence only, without any contradiction of the promises that relate to a future universal re- surrection. They think, therefore, that they ought to admit an universal restoration of men, notwith- standing the future destruction which is threatened to sinners ; because, say they, the Scriptures teach bptli."* Their system may be found in Mr. E. Win- chester's Dialogues^ The Universalisfs Miscellany y a periodical work, now entitled. The Monthly Re- pository of Theology and General Literature ; — Thoughts on the Divine Goodness relative to the ' Government oj" Moral Agents, particularly display- ed in future Rexvards and Punishments, translated from the French of M. Ferd. Oliviere Petitpierre,| — in an " Essay on Universal Redemption, tending to prove that the general Sense of Scripture favours the Opinion ofthefnal Salvation of all rnankind,^^ by Mr. James Browne, a clergyman of the Church of England, and in " Universal Restoration exhi- * Mr. Evans's Sketch, 10th edition, page 184, 8cc. where he refers to Vidler's Notes on Winchester's Dialogues on the Restoration, 4lh edit. p. 176. t Petitpierre, whose " Le Plan De Dieu," or Plan of God tvith Respect to Man, in which the doctrine of this article is tdught, was published at Hamburgh in 1786, was depri- ved (yf liis offii e by the King of Prussia, as Lord of the Principality of Neufchatel^ on the complaint of the inhabi- tants, for preaching against the orihodox doctrine on this head. AND UNIVERSALISTS. 387 bited in a series of Extracts, from Winchester^ White^ Seigvolck^ Dr^ Chauncy^ Bishop Newton, and Petit Nerre; some of the most remarkable Au- thors, who have written in Defence of that inter- esting Subject,'' 12mo. Countries where found, and Authors PRO ET CO' Yj(j(j^. — Those who deny the eternity of future Pt^^ree '"^"^^ \^2i\Q not formed themseh-es into any sepu ,vft; body or distinct society ; but are to be found in most Christian countries, and among many denominations of Christians. Their doc- trines make part of the creed of some Arians, as of Mr. Whiston ; — of many Deists, as of Mr. Hobbes, Mr. Tindal, &c., and of most Socinians, as of So- cinus. Dr. Priestley, Mr. Fellowes, &c. Nor need we be surprised that libertines and Atheists hold it, and that they strive to bring others over to their opinion. — " The tyranny of priests," says Dupont, the Atheist, in the National Convention, Decem- ber, 1792, " extends their opinion to another life, of which they have no other idea than that of eter- nal punishment ; a doctiine which some men have hitherto had the good nature to believe. But these prejudices must now fall; ive must destroy them^ or they will destroy w^." The Menoiiites, in Holland, have long held the doctrine of the Universalists ; the people called Dimkers, or Tiinkers^ in America, descended from the German Baptists, hold it, and also the Shakers; Dr. Rust, Bishop of Dromore, in Ireland, defend- ed it in his " Lux Orientalist^ about the end of 388 UNIVERSAL RESTORATION the 17th century; and, in England, soon after, Mr. Colliber and Mr. Jeremiah White wrote in defence of it. The Chevalier Ramsay, in his elaborate work of " The Philosophical Principles of Natural and Revealed Religion^^ espouses it : Archbishop Tillotson, in ser. iii., vol. 3. folio, seems to coun- tenance it; as does Dr. T. Burnet, master of the Charter House, more openly, in t^i ^s*v|th chapter of his work " On the State o/* ^criptuj^f//? Mr. William Law seems to have main u.ned it. See Law's Collection of Letters. It is also defended in the 1st and 2d volumes of " The Phoenix ;'* and for a full list of those who had written on the other side before the middle of the last century, see Johnson's " Qutestioties Philosophicte^^ P^g^ 215. But the writers who have treated the subject most fully of late are, Bishop Newton, in one of his Dissertations, a posthumous work;-— Mr. Stonehouse, Rector of Islington; — Dr. Chauncy, of Boston, in America ; — Dr. Hardey, in the 2d vol. of his Observations on Man ; — Mr. Purves of Edinburgh; — Mr. E. Winchester, in his Dia- logues ; — Mr. William Vidler, and Mr. N. Scar- lett, in his new Translation of the N. Testament, in which the Greek term '<»/»v is rendered age ; and in his appendix, he has proposed that its deri- vative 'a/«v/ov, should be rendered agelasting^ instead of everlasting or eternal. The writers who have more particularly ani- madverted upon the doctrine of late are, in Ame- rica, President Edwards, and his son Dr. E^- AND UNIVERSALISTS. 389 wards; and in England, Mr. Dan. Taylor, Mr. Fisher, and Mr. Andrew Fuller, audior of " The Socinian and Calvinistic Systems compared^'' &c. ^^Q.\{\% Letters to Mr. Vidler; — Scrutator's '■'■Let- ters to an Universalist^^ and the Universalist^ s Mis- cellany^ in which, from the 1st to the 4th volume, will be found the controversy on the subject be- tween Mr. Vidler, Mr. Fuller and Mr. Fisher. — See also three able sermons on the Eternity of Future Punishments^ preached before the Univer- sit}'- of Oxford ; — two of them by Mr. Archdeacon Dodwell, (of Berks), in 1743, in answer to Whis- ton ; and the third, by Mr. Crouch, the present* learned and very respectable Vice Principal ^qf St. Edmund Hall. Miscellaneous Remarks. — Some will not believe what they cannot comprehend; — others, A\'hat cannot be demonstrated ;—^many what op- poses their corrupt passions and' inclinations; — others, what militates against human pride and self-righteousness ; — and others, what must fill their guilty consciences with the most alarming fears. Hence the denial, as of other fundamental truths of Christianity, so also of the eternal dura- tion of future punishments; and, as has been well observed on this subject by an able divine, few complain " that eternal punishments are too se- vere, but those for \\hom they are nowfeevere enough to keep them from them." — This is one * Or rather, late Vice Principal and Tutor, for he Ija*-"''^ now resigned that very laborious and important situation". VOB. III*. 3d 390 vaiVERSAL RESTORATION, thing, it is true, of which we cannot have ocular demonstration ; but to believe punishment to be ?iot eternal, is to return to the discarded notion of Furgatory ; or that those who have not duly re- pented and believed upon earth, may be reformed by sufferings after death. Many deny that the punishment of eternal death was implied in the sentence denounced against Adam. Among these are Bishop Burnet, on the 9th Article: — Dr. Bennett on The Articles ; Dr. Hey, in his Norrisian Lectures^ and Mr. Ludlam in his Essays. And many Churchmen, it is feared, explain away the strong language of Scripture, and of the Church of England, respecting the punishment of finally impenitent sinners, and sug- gest doubts, whether " all men"' may not " be happy ultimately." Among these may be reckon- ed the late Dr. Paley,* and Mr. William Gil'pin.f ■ — " We are not called upon by our Church,'' says Dr. Hey, " to subscribe to the eternity of hell-tor- ments, nor e\en to condemn those who affirm that all men shall be finally saved. ''J But the Church uses, and constantly repeats, in regard both to the intensity and duration of this punish- ment, the ver}^ strongest expressions: — such surely are these, to " perish everlastingly,"— to " go into * S^tthe chapter on the Benevolence of God, in his Mo- rulandPolitkal PhiloHO]\hij. t Prebendary of Salisbury, and Vicar of Boldrc, in his Sermon% and Hints ; and yet on this subject, he is highly approved by the Editors of a respectable Review, \ .Yorrisian Lectures, vol. ii. p. S90. AND UNIVERSALISTS. 391 everlasting fire ;" — " God's wrath and everlasting damnation;" — " hell fire;"'—" the bitter pains of eternal death," &c. — How is it jx)ssible to repre- sent intense and never-ending misery, if this lan- guage does not? The Dr. howe\er adds, that *' though one were inclined to hope with Dr. Hart- ley, that all men will be happy ultimately ; i. e. \\ hen punishment has done its proper work in re- forming principles and conduct;'' in other words, M hen our state of purgatory is ended ; " Yet to ajjirm it must alu ays be presumption^ — The con- demnation of those who affirmed this was requi- red in the 42d, or the last article of Edward VI., and the Doctor thinks reasonably. The title of the Article was, " All m^n shall not be saved at length,^'' By teaching this doctrine of the final restoration of all men, divines greatly undermine and wea- ken a main bulwark against the general ovei-flo\\- ings of immorality and vice. ^Vith their extenu- ated views of the effects of the fall, and of the ri- gour of the law, and of the malignity of sin, tliey do not readily conceiAe that the ^\■orst of men can deserve to suffer " the bitter pains of eternal death." It is a doctrine not very reconcileable with their notions of the object of God in oui- creation, and their resolution of all the divine attri- butes into those of pure mercy and benevolence, (Dr. Paley, as above;) and from the little use they make of it themselves, and the severity with which they treat fhe ordinary Scripture use of it by others, there certainly remains a doubt whether 392 UNIVERSAL llESTORATION they really believe the doctrine or not. But, what- ever may be said to the contrary, and however ungrateful the subject may be, if the doctrine is really believed^ naj^, if it is only thought probable, or even possible, so far is its extreme awfulness from furnishing a reason for generally concealing it, that this consideration is the very strongest reason why impenitent sinners should hear it honestly pro- claimed. It is maintained bv the friends of the non-etenu- ty of future punishment, that it cannot be eternal, " because these is no proportion between tempo- rary crimes and eternal punishments ;'' and hence some of the ablest of them, as Chauncy, Petit- pierre, Winchester, &.c., have strenuously opposed the doctrine of endless punishment on the ground of its injustice ; but if such punishment be threat- ened by God, and any where recorded in Scrip- ture, it cannot surely be unjust, for shall not " the Judge of all the earth do right ?'' and there- fore Mr. Vidler very properly places the ques- tion on other grounds, and asserts, that " it is not whether endless punishment be in itself just, but whether God has any where threatened any descrip- tion of sinners with it." And here they insist, that the word everlastings is " not to be taken in its utmost extent ; and that it signifies no more tlian a long time, or a time whose precise boundary is un- known." But, in answer to this, it is alleged, that the same word is used, and that sometimes in the very same AND UNIVERSALISTS. 393 place, so express the eternity of the happiness of the righteous, and the eternity of the misery of the ■wicked; and that there is no reason to believe that the words express two such different ideas, as standing in the same connexion. See Scrutator's (Mr. C. Jerram) Letters to an Universalist^ and Lampe's Theological Disserta- tions concerning the Endless Duration of Punish- ment^ ti'anslated by the Rev. Joseph Robertson, Edinburgh, 12mo, 1796.* * For some account of the Rellyan Universalists, who re- ceive their name from James Relly, (see above, volume ii. page 268, note,) and have a chapel in Windmill-Street, Finsbury Square, London, and some members in different parts of England, as Plymouth, Plymouth Dock, Sec, and also at Boston, Philadelphia, and other parts of America, where their sentiments were first taught by a Mr. Murray, 1 beg leave to refer the reader to Hannah Adams's Fiew, and Mr. Evans's Sketch, as in regard to them I have nothing new to add to their accounts. DESTRUCTIONISTS. Name. — Those who hold a kind of middle scheme between the system of Universal Restora- tion^ and that of Endless Misery^ or who maintain that the wicked shall neither be for ever miserable, nor finally saved, but that, after passing through an awful judgment, and a condemnation proportioned to their crimes, they shall be punished with an ut- ter extinction of being, are called Destructionists. Distinguishing Tenet.. — They say, "that the Scripture positively asserts this doctrine of de- stniction; — that the nature of future punishment, (which the Scripture terms deaths) determines the meaning of the words everlasting, eternal, for ever , &c., as denoting endless duration; because no law ever did or can inflict the punishment of death for a limited period ; — that the punishment cannot be con-ective, because no man was ever put to death, DESTRUCTIONISTS. 395 either to convince his judgment, or reform his con- duct;— that if the wicked receive a punishment apportioned to their crimes, their deHverance is neither to be attributed to the mercy of God, nor the mediation of Jesus Christ, but is an act of ab- solute justice ;— and finally, that the mediatorial kingdom of Christ will never be delivered up, since the Scripture asserts, that 'of his kingdom there shall be no end.' »' Those who hold this doctrine of the destruction of the wicked, are accused of espousing the doc- trine of annihilation, but this they deny, alleging that, " philosophically speaking, there can be no annihilation; and that destruction is the express phrase used in the New Testament." Eminent Men and Writers pro et con. —For this doctrine there have been several advo- cates distinguished for their erudition and piety. It has been more particularly adopted by Dr. John Ta>lor, of Norwich, the Rev. Mr. J. Bourn, of Bir- mingham,* from whom they are sometimes called Bourneans, Mr. J. Nicol Scott, and Dr. Price. Mr. J. Marsom also has strenuousl)- contended for it in two small A olumes, of which there has lately been a second edition with additions; and the same scheme has likewise been lately supported in an * See the last Sermon of the 1st volume of Mr. Bourn's Dl-icourses on the Princijdes and E-vidences of N'atural Re- hgion, and the Christian R(n>elation, and his Letter to the Rev. S. Chandler, D. D. concerning the Christian Doctrine of Future Punishment. 396 DESTRUCTIONISTS. elaborate manner by Mr. Clark, in a work entitled, ''A Vindication of the Honour of God, in a Scrip- tural Refutation of the. Doctrine of Eternal Miserij and Utiiversal Salvation:'^ If the doctrine of annihilation be connected with that of destruction, as many seem to think, the great Dr. Watts may be considered, in some mea- sure, as a Destructionist ; since it was his opinion that the children of ungodly parents, who die in infancy, are annihilated. And while Mr. Forsyth, in his Principles of Moral Science, argues against a future state of rewards and punishments, and confers immortality on the elect few who have cul- tivated their intellectual powers in this life, he " very charitably consigns the multitude to inevitable an- nihilation." On the other side, Dr. S. Chandler maintained a short controversy with Mr. Bourn, about the year 1759, wherein he defended the eternity of future punishments;— and Dr. Edwards in his answer to Dr. Chauncy, on the Salvation of all Men, says that the Destruction scheme was provisionally re- tained by Dr. Chauncy^ i. e. in case the scheme of Universal Salvation should fail him, and there- fore Dr. Edwards, in his Salvation of all men strict- ly Exainined, appropriates a chapter to the consi- deration of it. See also Hannah Adams's Viexv, and above, p. 385. SWEDENBORGIANS.* Name. — The Svvedenborgians, commonly so called, denote that particular denomination of Christians, who admit the testimony of Baron Swedenborg^ and direct their lives in agreement with the doctrines taught in the theological writ- ings of that author. Not that they call themselves by that name, or wish it to be applied to them, since they rather choose to be considered as the disciples of Jesus Christ, and glory in the name of Christians, in preference to any other title what- soever.! * 8C?*The following account of this religious sect, or party, was drawn up and sent me, by one of the most learn- ed and distinguished of that " numerous body of the clergy of the Church of England, who," as noticed helow, "are disposed to think favourably" of Bai'on Swedenborg's tes- timony. t ^:3"The members of this denomination, wlio have se- parated from other Communions, and formed one of their own, take the name of the Miv Jerusalem Churchy in allu- VOL. III. 3 E 398 SWEDENBORGIANS, Founder and his Writings. — :The author from whom this denomination of Christians derive their name, was the son of a Bishop of W est Go- thia, in the kingdom of" Sweden, whose name was Swedbcrg, a man of considerable learning and cele- brity in his time. The son was born at Stockholm, the 29th Ja- nuary, in the year of our Lord 1688. He enjoyed early the advantages of a liberal education, and be- ing naturally endowed with uncommon talents for the acquirement of learning, his progress in the sciences was rapid and extensive ; and he soon dis- tinguished himself by several publications in the Latin language, which gave proof of equal genius and erudition. It may reasonably be supposed, that, under the care of his pious and reverend father, our author's religious instruction was not unattended to. This, indeed, appears plain, from the general tenor of his life and writings, which are marked with strong and lively characters of a mind deeply impressed with a sense of the Divine Being, and of all the relative duties thence resultinof. o Perhaps the most authentic account of his ge- neral character and publications may be found in the Funeral Oration, or Eulogy, delivered after his decease,* by Monsieur Sanclel, Superintend- sion to the New Jerusalem, spoken of in the Revclalion of St. John ; and the name of Ternjile, is that which they usually give their places of worship. * |C7"J3aron S. died in London in 1772. SWEDENBORGIANS. 399 ant of the Mines, Knight of the Order of the Polar Star, and Member of the Academy of Sciences, at Stockholm, in the Great Hall of the House of No- bles, in the presence of the said Academy, on the 7th of October, 1772. The oration was publish- ed by the Abbe Pernetti, and is annexed to his French translation of Swedenborg's Treatise on Heaven and Hell. From this oration, it appears that our author, at a very early age, became an object of royal attention and favour, being admitted to frequent converse with Charles XH., then king of Sweden, and appointed by him to the office of Assessor of the Metallic College, a place of gi*eat public trust, and of considerable emolument. He was also ennobled in the year 1719, by Queen Ulrica Eleanor a., and named Swedenborg, from which time he took his seat with the Nobles of the Equestrian order, in the Triennial Assembly of the States. He was made a fellow by invitation of the Royal Academy of Sciences, at Stockholm, and had a like honour conferred on him by foreign Societies. He li\ ed in much esteem with the bi- shops and nobles of his own country ; and his ac- quaintance was sought after by the most distin- guished characters in various parts of Europe, with many of whom he continued to correspond till his deatli. To the above account of Monsieur Sandel, re- specting the cliaracter of Bai-on Swedenborg, may be added, the testimony of a learned and resj^ec- table clergyman of the Church of England, the 400 SWEDENBORGIANS. late Rev. Thomas Hartley^ Rector of Winwick, in Northamptonshire, who was intimately acquaint- ed with om* author, and who, in a letter to a friend, thus expresses himself: "It may reasonably be supposed, that I have weighed the character of Swedenborg in the scale of my best judgment, ^ from the personal knowledge I had of him, from the best information I could procure concerning him, and from a diligent perusal of his Avritings ; and, according thereto, I have found him to be the sound divine, the good man, the deep philosopher, the universal scholar, and the polite gentleman.''* The philosophical works, published in Latin, by Baron Swedenborg, are both numerous and im- portant ; and many of them form a principal branch of the literature, cultivated in several universities on the continent. One of these works, is entitled, Priricipia / erum J^^aturaHum^ sive ncroorum Ten- taminum Ph^enomma miindi elemejitaris Philoso- phice explicandi, of which it is remarkable, that the writers of the French Encijclopedie have en- riched their observations on chemical subjects, by various extracts from it. Another is entitled Reg- num Animaley and contains a learned discussion on the various parts and uses of the animal economy. But the theological works, which issued from our author's pen, are still more numerous and more * See Mr. Hartley's Letter, page 17, prefixed to the English translation of the True Christian Religion. SWEDENBORGIANS. 401 interesting. The principal of them are the follow- ing:— 1. Arcana Calestia, or Heavenly Mysteries^ in eight volumes quarto, which were published in different years, from 1749 — 1756, containing an exposition of the internal spiritual sense of the books of Genesis and Exodus. 2. A Treatise on Heaven and Hell, from things heard and seen, published at London, in the year 1758, in one volume quarto, containing a particu- lar account of both kingdoms. 3. The Delights of Wisdom concerning Conju- gal Love, published at Amsterdam, in the year 1758, in one volume quarto, proving the sanctity and eternity of that love. 4. Angelic TFisdom, concerning the Divine Love and Divine IFisdom, published at Amsterdam, in the year 1763, in one volume quarto, being a me- taphysical discussion on the divine nature and ope- ration. 5. Angelic JVisdom, concerning the Divine Pro- vidence, published at Amsterdam, in the year 1764, in one volume quarto, demonstrating the operation of Providence in things most minute, notwithstand- ing appearances to the contrary. 6. The Apocalypse Revealed, published at Am- sterdam, in the year 1766, in one volume quarto, containing an exposition of the internal spiritual sense of that extraordinarv book. 7. True Christian Religion, or the Universal Theology of the A'eiv Church, predicted by the Lord in Daniel, chap. vii. 13, 14, and in the Apo- 402 SWEDENBORGIANS. cabjpsCy chap. xxi. 1, 2, published at Amsterdam, in the year 1771, in one vokmie quarto, treating of God the Creator, and of Creation, of the Lord the Redeemer, and of Redemption, of the Holy Spirit, or the Divine Operation, of the Divine Trinity, of the Sacred Scripture, or Word of the Lord, of the ^ Decalogue, of Faith, of Charity, and of Good Works, of Freetvill, of Repentance, of Refor- mation and Regeneration, of Imputation^ of Bap- tism and the Holy Supper, of the Consummation of the Age, the Lord's Advent, and a New Heaven and New Church. To the above, may be added several smaller treatises, as the Last Judgment and Babylon des- troyed,— the White Horse, treated of in the Apo- calypse,— the Nexv Jerusalem and its Heavenly Doctrine, — the Doctrine of the New Jerusalem con- cerning the Lord, concerning the Sacred Scrip- tures, concerning Faith, and concerning Life, — a Summary Exposition of the Doctrine of the Nexv Church; and, lastly, — a Treatise on Infux, or con- cerning the Co7nmerce of the Soul and Body. It does not appear that the theological writings of Baron Swedenborg were much attended to during his life time, except by his particular friends ; but after his decease, they began to be translated into several modern languages, as the German, the English, and French, and were much sought after by the serious and well-dis- posed. The first translation of any note into English, was made by the Rev. T. Hartley, above SWEDENBORGIANS. 403 named, from the Latin Treatise on Iriflux, and was accompanied by a learned and appropriate preface, and various notes, in the year 1770. This was followed, two or three years afterwards, by a translation of the Treatise on Heaven and Hell^ with a preface and notes, by the same translator. The increasing demand for these works called for several new editions of each, and led to the trans- lation, by degrees, of all the other theological works of our author, so that now there is not one but what has been rendered into the English language, and some of the larger ones have passed through several editions. There is reason to suppose, from the great demand for these publications, that they soon became very generally read throughout the kingdom; as it is a fact, that a Society of Gentle- men, in Manchester, only formed for the purpose of publishing and circulating them, have printed, in the course of a few years, upwards of 16,000 copies, as appears from the annual reports of the Society. Various societies have also been formed in different parts of England, for reading and dis- coursing on these writings ; and in some of the prin- I cipal cities and towTis, as in London^ Bristol., Bir- mingham, Liverpool, Manchester, Hull, Bulton, and some other smaller towns, places of \\orship have been opened for the more public circulation of the doctrines contained in those A^Titina:s, from the pulpit. Distinguishing Doctrines, The first and principal distinguishing doctrine, contained in 9 404 SWEDENBORGIANS. the ^\Titings of Baron Svvedenborg, and maintain- ed by his followers, relates to the person and cha- racter of Jesus Christ, and to the redemption wrought by that Great Saviour. On this sub- ject, it is insisted, that Jesus Christ is Jehovah, manifested in the flesh, and that he came into the world to glorify his human nature, by making it one with the Divine. It is therefore insisted further, that the hii?na7iifi/ of Jesus Christ is itself divine, by virtue of its indissoluble union with the in- dwelling Father, agreeable with the testimony of Saint Paul, that, " In Jesus Christ dxvelleth all the fulness of the Godhead bodily, ^^ Coloss. ii. 9; and that thus, as to his humanity, He is the Mediator between God and man, since there is now no other medium of God's access to man, or of man's ac- cess to God, but this Divine Humanity, which was assumed for this purpose. Thus it is taught, that in the person of Jesus Christ dwells the whole Trinity of Father, Son, and Holy Spi- rit, the Father constituting the soul of the above humanity, whilst the humanity itself is tlie Son, and the divine virtue, or operation proceeding from it, is the Holy Spirit, forming altogether one God, just as the soul, the body, and operation of man, form one man.* On the subject of the redemption wrought by this Incarnate God, it is lastly taught, that it * 8C?^Sec above, vol. ii. p. 12 1, or The Christian Observer for May, 1807, p. 329. SWEDENBORGIANS. 405 consisted not in the vicarious sacrifice of one God, as some conceive, to satisfy the justice, or, as others express it, to appease the wrath of another God, but in the real subjugation of the powers of darkness, and their removal from man, by conti- nual combats and victories over them, during his abode in the world ; and in the consequent de- scent to man of divine power and life, which was brought near to him in the thus glorified humanity of this combating God. The receivers, therefore, of this testimony concerning Jesus Christ, ac- knowledge DO other God but him, and believe, that, in approaching his Divine Humanity, they approach at the same time, and have communica- tion with all the fulness of the Godhead, seeing and worshipping the invisible in the visible, agree- able to the tenor of those words of Jesus Christ: " He that helieveth on vw^ believeth not on me, bitt on him that sent me ; and he that seeth me, seeth him that sent me^ John xii. 44, 45. 2. The second distinguishing doctrine, taught by the same author, relates to the sacred Scripture, or word of God, which is maintained to be divine- ly inspired throughout, and consequently to be the repository of the whole will and wisdom of the Most High God. But then it is insisted, that this will and wisdom are not, in all places, disco- verable from the letter or history of the sacred pages, but lie deeply concealed under the letter. For it is taught by the author under consideration, that the sense of the letter of the holy word, is the voi. in. 3 J 406 SVVEDENBOIICIANS. basis, the continent , and the firmament of its spiri- tual and celestial senses, being written according to the docti'ine of correspondencies between things spiritual and things natural ; and thus de- signed by the Most High as the vehicle of com- munication of the eternal spiritual truths of his ^ kino-dom to the minds of men. This doctrine of o correspondencies is much insisted and enlarged on in the theological writings of Baron Swedenborg, especially in his Arcana C^lestia, and Apo- calypse Revealed, in which works, it is ap- plied as a key to unlock all the hidden treasures of wisdom and knowledge contained in the historical books of Genesis, Exodus, and the Revelations, It is further endeavoured to be shewn, that Jesus Christ spake continually according to this same doctrine, veiling divine and spiritual truths under natural images, especially in his parables, and thus communicating to man the most important mys- teries relative to himself and his kingdom, under the most beautiful and edifying figures, taken from the natural things of this world. Thus, according to Baron Swedenborg, even the historical parts both of the Old and New Testament, contain vast stores of important and spiritual wisdom under the outward letter ; and this consideration, as he farther asserts, justifies the pages of divine revela- tion, even in those parts which, to a common ob- server, appear trifling, nugatory, and conti-adictory. It is lastly maintained on this subject, that the sa- cred Scripture, or word of God, is the only me- dium of communication and conjunction between SWEDENBORGIANS. 407 God and man, and is likewise the only source of all genuine truth and knowledge respecting God, his kingdom, and operation, and the only sure guide for man's understanding, in whatsoe\'er re- lates to his spiritual or eternal concerns. And here it may not be improper to observe, that, by the res- pect paid to the guidance derived from the sacred pages, a striking line of distinction is drawn be- tween this our author and the common enthusiasts of the day, since it is notorious that'the latter are perpetually leading their deluded disciples to de- pend on the dictates of spirits, in preference to the precepts of the eternal truth ; whereas Baron Swe- denborg is perpetually pointing out the great dan- ger of such leading, and calling all his readers to be taught of God, by and tlirough the precepts of his holy word, intellectually and rationally compre- hended. 3. A third distinguishing doctrine, Avhich marks the character of the ^\Titings of Baron Swedenborg, is the doctrine relative to life, or to that rule of con- duct on the pai't of man which is truly acceptable to the Deity, and at the same time conducive to man's eternal happiness and sahation, by conjoining him with his God. This rule is taught to be sim- ply this, to shun all known evils as sins against God^ and at the same time to love^ to cherish, and to practise whatsoever is wise, virtuous, and holy, as being ?nost agreeable to the will of God. and to the Spirit of his precepts. On this subject it is strongly and repeatedly insisted, that evil must of 408 SWEDENBORGIANS. necessity remain with man, and prove his eternal destruction, unless it be removed by sincere re- pentance, leading him to note what is disorderly in his own mind and life ; and when he has discover- ed it, to fight resolutely against its influence, in de- pendence on the aid and grace of Jesus Christ. It is insisted further, that this opposition to evil ought to be grounded on the consideration, that all evil is sin against Gody since, if evil be combated from any inferior motive, it is not radically removed, but only concealed, and on that account is even more dangerous and destructive than before. It is added, that when man has done the work of repentance, by shunning his hereditary evils as sins against God, he ought to set himself to the practice of what is wise and good by a faithful, diligent, and conscientious discharge of all the duties of his sta- tion ; by which means his mind is preserved from a return of the powers of disorder, and kept m the order of heaven, and the fulfilment of the great law of charity. For it is perpetually maintained in the writings of Baron Swedenborg, that the essence of charity consists in man's loving his neighbour as himself, and that its principal operation consists in every one's discharging the relative duties \vhich he owes to society, by acting uprightly, and in the fear of God, in his particular employment, whether it be that of a priest, a judge, a soldier, a gentle- man, a merchant, or a mechanic. This idea of charity is grounded in the consideration, that the society in which a man lives, and especially his country, and the church of God, are more properly SWEDENBORCIANS. 409 his neighbour than any individual, and that conse- quently the highest act of charit}'^ is that which is exercised on those aggregate bodies of men, by a conscientious performance of the offices annexed to his particular function. 4. A fourth distinguishing doctrine, inculcated in the same writings, is the doctrine of Co-opera- tion^ on the part of man, with the Divine Grace or agency of Jesus Christ. On this subject it is insisted, that man ought not indolently to hang down his hands, under the idle expectation that God will do every tiling for him in the wa}'^ of Purification and Regeneration, without any exer- tion of his own ; but that he is bound, by the above law of co-operation, to exert himself as if the whole progress of his purification and regenera- tion depended entirely on his own exertions; yet, in exerting himself, he is continually to recollect, and humbly acknowledge, that all his power to do so is from above, agreeable to the declaration of Jesus Christ, " Without Me ye can do no- thin^^^ (John xv. 5.) He is therefore bound, ac- cording to this law, to enter freely on the great work of self-examination, and with the same free- dom to reject the evils which such examination discovers to his view ; also to fulfil freely the du- ties of his station, of whatsoever kind they be. This law is shewn to be grounded on these two distinct considerations, first, the consideration, of the freedom \n\\}^ which man is perpetually invest- ed, either to work with God or to \vork against 410 SWEDE NBORGIANS. him : and, secondly, the consideration, that all con- junction between God and man must needs be re- ciprocal, or mutual, agreeable to those words of Jesus Christ, where he says, " Abide in me, and I in you^'^ (John xv. 4.) It is therefore shewn, that, without perpetual y/'eccfowz on the ])art of man, he would not be a man, but a machine, conse- quently incapable of living in conjunction with his Heavenly Father. And it is further shewn, that, to effect this conjunction, it is not sufficient that Jesus Christ be in the will and purpose to ac- complish it, or that he abides in his disciples, but it is necessary also that his disciples be mutually on their part in the will and purpose to accomplish it also, or that they should reciprocally abide in HIM. Lastly, it is insisted, on this interesting subject, that the doctrine of co-operation supplies no ground for the establishment of man's ment and independence on the divine aid, since it is conti- nually taught in the writings in question, that all man's freedom, as well as all his power of co-ope- ration, is the perpetual gift of the most merciful and gracious God, consequently that all merit, properly so called, belongs to Jesus Christ alone, and nothing at all to man. 5. A ffth, and last distinguishing doctrine, taught in the theological writings of our author, re- lates to man's connexion with the other world, and its various inhabitants. On this subject it is insisted, not only from the authority of the sacred Scrip- tures, but also from the experience of the author SWEDENBORGIANS. 411 himself, that every man is in continual association with Angels and Spirits, and that without such as- sociation he could not possibly think, or exert any living faculty. It is insisted further, that man, ac- cording to his life in the world, takes up his eter- nal abode, either w ith angels of light, or with the spirits of darkness ; with tl^e former, if he is wise to live according to the precepts of God's holy word, or with the latter, if through folly and ti'ansgression, he rejects the counsel and guidance of the Most High. The author's experimental testimony on the sub- ject is delivered very minutely in his Treatise on Heaven and He//, and is likewise occasionally ad- verted to in most of his other writings, forming all together, with those ^v■ho can receive it, a most weighty demonstration of the existence of another world, also of its laws and government, and espe- cially of man's interesting connexion with it during his abode in this world. It is however to be noted, that this experimental testimony is nev er made the ground of the revelation of any new law for the guidance of man's life, because rt is aljundantly shewn that the word of God is completely compe- tent to that purpose, containing every information which it is necessarv for man to know in order to secure eternal happiness. It is farther to be noted, that an intercourse with the other world, similar to to w hat was enjoyed by the author himself, is never insisted on as necessary or even expedient for others, since it is shewn that the o-uidancc of heii- venly truth, derived from tlie v^ordofGod, is to be 412 SWEDENBORGIANS. regarded as infinitely superior to every othef know- ledge, whether derived from visions like those of the prophets of old, or from a spiritual intercourse, resembling that which distinguished the author. Some other peculiar doctrines of lesser import- ance, might be enlarged on in this place, if it was deemed necessary, such as — the Doctrine concern- iug the human soul, as being in a human form ; — the Doctrine concerning the ??ian'2age of the good and the triie^ as existing in the Holy Word, and in all things in nature; — the Doctrine of the Divine Providence, as extending to things most minute, respecting man and the world which he inhabits; — the Doctrine concerning the earths i?i the universe, by which it is taught that all the pla- nets in our system, and in other systems, uncon- nected with our sun, are inhabited by human be- ings; but to expatiate on these several doctrines might be thought tedious. Worship, Rites, and Ceremonies.— — Ir was observed above, that in London, and some of the other cities and great towns in England, places of public worship have been opened, for the ex- press purpose of preaching the above doctrines, and of offering up supplications to the Divine Being, and celebrating his praises. In all such places, particular forms of prayer have been adopt- ed, in agreement -with tile ideas of the worship- pers, as grounded in the religious sentiments above stated, especially respecting the .Supreme Object of adoration, who is acknowledged to be SWEDENBORGIANS. 413 the Lord and Saviour Jesus Christ, in his Divine Humanity.* But in no place have any pecuHar rites and ceremonies been introduced, the worship- pers being content with retaining the celebration of the two sacraments of Baptism and the Holy Supper, since no other rites are insisted on by the author whose testimony they receive. Church Government and Discipline. — It does not appear that on this subject any thing has been either recommended by Baron Sweden- borg, or adopted by the receivers of his doctrines. For it is believed by a large majority of those re- ceivers, and particularly by a numerous body of the clergy of the Church of England, who are dis- posed to think favourably of our autlior's testimo- * |C7*The members of the J^ew Jerusalem Church, pub- lished a liturgy in 1801, or 1802, grounded chiefly on the Liturgy of the Church of England ; bui, among many other alterations, the following Doxology is used instead of the Gloria Patri : — " Minister. To Jesus Christ be glory and dominion, for ever and ever. Answer. He is Alpha and Omega, the beginning and the ending, the first and the last, who is, wha was, and who is to come, the Almighty. Amen." Some Observations on this Liturgy, and on the Tenets of nvhatis called, The JVew Jerusalem Disjiensation, may be seen in the Orthodox Churchman's Magazine, (ov March 1802. In the selection of their Hymns, by Joseph Proud of liir- mingham, to this line of Hymn 17ih, " Our God is man alone," the following note is added: — '* By man alone, un- derstand that God is the only man, strictly speaking, as all mankind are men from him, and not in themselves. See E. S." VOL. III. . .S r. 414 SWEOENBORGIANS. ny,* that it was never his intention that any parti- ticular sect should be formed upon his doctrines, but that all who receive them, whetlier in the es- tablishment, or in any other communion of Chris- tians, should be at perfect liberty, either to conti- nue in their former communion, or to quit it, as their conscience dictates. | Accordingly tlie above- mentioned numerous body of the clergy, together with many individuals of their respective congre- gations, who are receivers of the above doctrines, think it proper still to continue in the use of the rites and ceremonies of the Church of England, and under the episcopal government established in that chui"ch. COUNTRES WHERE FOUND, ANdNuMBERS. England appears to have been the country where the above doctrines have been most generally re- ceived 5 nevertheless there are numerous readers of those doctrines both in Wales, Ireland, France, Germany, Denmark, Sweden, Russia ; also in America and the West India Islands. At Copen- hagen, it is well known, a magnificent church has * ICPOn this candid acknowledgment I presume not to jnake any comments, as many of those concerned, I can readily believe, are much older and wiser than myself, and at the same time much better able to reconcile the tenets ef Baron Swedenborg with the articles of the Church of England, than I can possibly do for them; t ICT'The Baron is said to have always professed the highest respect for the Church of England ; but he lived and died in the Lutheran Communion. SVV'EDENBORGIANS. 415 been lately built for the propagating of those doc- trines, as likewise at Baltimore, in North America, In regard to the numbers of the fa\ ourers of the above doctrines, it is impossible to ascertain them with any tolerable degree of coiTectness, especially as the majority of them do not tliink it right to se- parate themselves from that church communion in which they have been educated ; but, from the increasing demand for the publications which con- tain those doctrines, there is every reason to be- lieve the number of readers to be large and in- creasing. At least, it is a fact, that this is the case in the town of Manchester and its vicinity, where the number of proselytes to the testimony of Baron Swedenborg has of late years swelled to a large amount, so as at present to be calculated at several thousands. Writers pro et con. &c. — The three prin- cipal writers, who have opposed the theological tenets of Baron Swedenborg, are Z)/-. Priestley, the Abbe Barriiel, and the Editor of the Christian Ob- server. Dr. Priestley published his objections about the year 1791, in one small octavo volume, entitled. Letters to the Members of the A'eiv Jeru- salem Church at Birmingham. His principal ob- jection was to the doctrine which asserts the exclu- sive divinity of Jesus Christ, and he combats this doctrine with all the weight of those Socinian arguments which were so familiar to him. His objections were answered immediately in a very 614 SWEJPENBORGIANS. able manner, by the Rev. J. Proiid^^ the present minister of York Street Chapel, St. James's Square, Westminster, and in the following year, in a still more diffuse and more elaborate manner, by Mr. Robert Hindinarsh, who ^vas at that time a printer in London, whose reply was entitled. Letters to Dr. Priestley^ in answer to his Letters to the Members of the JVexv Jerusalem Church at Bir- mingham. The next opponent to the above doc- trines was the Abbe Barruel, who, in the fourth volume of his Memoirs of Jacobinism, inserted a violent invective against Baron Swedenborg and his tenets, endeavouring to prove him to be an impostor, a madman, an atheist, a materialist, and an enemy to all government both civil and ecclesias- tic.^ His calumnies were presently refuted by the Rev. J. Cloyoes, Rector of St. John's, Man- chester, and late fellow of Trinity College, Cam- bridge, in a work, entitled. Letters to a Member of Parliament, on the Character and JFritings of Ba- ron Swedenborg, containing a full and complete Re- futation of all the Abbe BarruePs Calumnies against the Honourable Author, in one volume octavo. The last antagonist of our author was the Editor of the Christian Observer, who published his attack in that periodical work, for the Month of June 1806, under the title of Observations on a Small Work, * |G" Formerly a General Bafitist Minister. t ICr* Mr. Reid also seems to have much the same opinion of this author and his tenets. — See his work on the Rise and Fall of In/id el Societies, p. 53, &c. SVVEDENBORGLANS. 417 entitled, Afexv plain Answers to the Questmt, Why do you receive the Testimony of Baron Sweden - borg ? Addressed from a Mitiister to his Congrega- tion^ by the Rev. J. Clowes.'^ This attack the re- verend author of the Plaiji Answers^ endeavoured to repel, in a small pamphlet, entitled, Letters to the Christian Observer, in Reply to their Remarks on his Publication, in which Letters the following subjects are discussed, 1. The Person and Charac- ter of Jesus Chi'ist, as being exclusively the God of Heaven and Earth. 2. The Internal Sense of the Sacred Scriptures. 3. Justification. 4. The ex- traordinary Alission of jBa?'o?j Sxvedenborg, as an Expositor of the Sacred Scriptures, and as a Seer. Amongst the assertors of the truth of the testi- mony of Baron Swedenborg, ought also to be mentioned the Rev. T. Hartley, Rector of Win- wick, in Northamptonshire, a man of profound piety and learning, who vindicated the character of our author, and the tendency of his writings, in two prefaces to the Treatises on Heaven and Hell, and on Influx, accompanied with various notes and observations ; also in a Letter to the Translator of the True Christian Religion, which stands annexed as a preface to the English translation of that work. * ICT^Seealso " A Letter of Exhortation and Admonition to all who receive the Testimony of E. Stvedenborg." Sup- posed by some to be unanswerable, and to have been writ- ten by C. Baldwyn, Esq. of Manchester. It was replied to by Mr. Clowes, and the letter was reprinted in London, together with a Vindication, in 1783. 418 -SWEDENBORGIANS. The names likewise of the Abbe Pernetti^ librarian to the King of Prussia, and of the Rev. Dr. Beyer, of Gottenburg, ought not to be overlooked on this occasion, since they were both of them very able and strenuous advocates in favour of the character and doctrines of Swedenborg, the former having published his remarks in the preliminary discourse prefixed to his French translation of the Treatise on Hecwen and Hell; and the latter having manifest- ed his partiality for the doctrines, by composing and publishing three copious indexes, in one vo- lume quarto, of all the matter contained in the theological writings of our author, and of all the Scripture passages referred to and elucidated in those wTitings. MiscELLENEous REMARKS. — We havc only to observe on the subject of this article, that the doctrines under consideration, if true, must- needs be acknowledged to be of the utmost importance to the general interests of mankind. Some per- sons, it is plain, will be disposed to doubt their credibility, on the ground of the utter improbabi- lity, that a mortal man, during his residence in a material body, should have been permitted. to enjoy open intercourse with the world of depai'ted spirits, during the uninterrupted period of twenty- seven years, and to have been instructed, during that period, in the internal sense of the Sacred Scriptures, hitherto undiscovered.* Others again, * ICT* Baron S. seems to have had many theological ec- centricities ; but perhaps the most remarkable circumstance SWEDENBORGIANS. 419 (as appears from many respectable instances, both amongst the laity and the clergy) will see nothing improbable in all this, referring the case to those extraordinar}^ dispensations of the providence of an All-wise and AU-Powerful Being, who, in all ages of the world, has been pleased to enlighten and instruct chosen servants concerning his will and kingdom. At all events, it is beyond a doubt, that every well-disposed Christian is bound by every obligation of good conscience, to tak& the above testimony into serious consideration, and not to decide upon it, until he has weighed it impar- tially in the scale of his best judgment, and in the fear of God, following the prudent counsel of the Jewish Doctor, on a similar occasion, where it is written, " If this counsel or this work be of men, it xvill come to nought; but if it be of God, ijc cannot overthrow it, lest haply ye be found even to fight against GodP (Acts, v. 38, 39.) respecting him, is this correspondence, which he asserted lie iDainiained with the world of Spirits ; — a correspond- ence which few or no writers, before or since his tiinc, ever pretended to, if we' except the Arabian Prophet. SABBATARIANS. Names and Rise. — The Sabbatarians are sq called from their keeping the seventh day of the week as the Sabbath ; whereas Christians in gene- ral keep the first day of the week, or Sunday, in memory of our Saviour's having on that day risen from tlie dead.* On the continent they are gene- rally, but improperly, called Israelites. I am not aware when they first made their ap- pearance in the Protestant Church ; but we learn from Fuller that there were Sabbatarians in 1633. * Even the first day of the week is sometimes called the Sabbath Day., as being substituted in the room of the Jewish Sabbath ; but the ancients retained the name Sun- dayy or Dies Soiia, (which is now more generally in use), in compliance with the ordinary forms of speech, the first day of ihe week being so called by the Romans, because it was dedicated to the worship of the Sun.. SABBATARIANS. 421 Distinguishing Tenet. — The common rea- sons why Christians in general observe the first day of the week as the Sabbath are ; — that on this day Christ rose from the dead, and the Holy Spirit descended on the apostles ; — that on it they assem- bled, preached, administered the Lord's Supper, and made public collections for the support of the poor and distressed disciples ; — and, because it has been kept holy by the church for many ages, if not from the days of the apostles.* They perceive the Christian Sabbath to have its grounds in Scripture, in the example and prac- tice, if not command, of the apostles themselves ; and they believe that the change of the day by them, from the seventh to the firsts without any alteration that we know of, as to the main purpose and design of it, virtually implies, if not proves, a command for its continuance, as it has according- ly been continued and observed from the primitive times through all succeeding ages of the Church, * The most ancient Christian writers assure us, that the observaiion of ihc first day of the week prevailed early and constantly in the church. Thus, lu^natius calls it the Queen of Daijs ; and Melito wrcie a book concerning it. Justin Martyr and Teinillitin, in their J/'.ologies, speak very expressly of stated Christian assemblies held on this day, not to mention Clemens Alexandrinus, and many more. Pliny likewise speaks of it as the sacied day of the Chris- tians, a very few years after the death of St. John. Now, is it likely that such an observation should have so early and so universally prevailed, (for it does not appear that it was then disputed), had not the Apostles directed to it ? VOL. III. 3 n 422 SABBATARIANS. because the chief ends of its institution are always^ and ever will be, the same. The Sabbatarians, however, think these reasons unsatisfactory, and insist that the change of the Sabbath from the seventh to the first day of the , week, did not take place till the beginning of the fourth century, when it ^vas effected by the empe- ror Constantine, on his conversation to Christianity. A summary of their principles, as to this article of the Sabbath, by which they stand distinguished, is contained in the three following propositions : — Isf, That God hath required the observation of the seventh, or last day of every week, to be observ- ed by mankind universally for the weekly sabbatli. 2d, That this command of God is perpetually binding on man till time shall be no more. And, 3cl, That this sacred rest of the seventh day Sabbatli is not changed, by divine authority, from the seventh and last to the first day of the week ; or, that the scripture doth no where require the obser\ation of any other day of the week, for the Meekly Sabbath, but the seventh day only, which is still kept by the Jews, to whom the law on thissubject was given. The Sabbatarians are to be found chiefly, if not wholly, among the Baptists, whertce they are sometimes called the Seventh-Da ij Baptists; and they hold, in other respects, the distinguishing doctrines of Christianity, in common with other SABBATARIANS. 423 Christians. Some of them keep our Sunday, or the first day of the week, as well as the Jewish Sabbath or Saturday ; and indeed both these days were days of assembling, and were long held in great veneration among the primitive Christians. The ancient canons seem to ha\e made them equal, by equally prohibiting fasts on either of them. Thus, — "Celebrate," (says the book of ancient Cojistitiitions, that goes under the name of Clement), " celebrate both Saturday and Sunday as festivals; the one being consecrated to tlie me- mory of the creation, and the other to that of the resurrection.'' Numbers, and Countries where found. — The Sabbatarians are but few in number, but they deserve to be distinctly noticed in a work of this nature, on account of their integrity and re- spectability.— There are two congregations of them in London; one among the General Baptists^ meeting in Mill- Yard, the other among the Parti- cular Baptists in Cripple- Gate. — There is also a family or small society of them in the neighbour- hood of Oxford, and a few to be found in some other parts of the kingdom. They are to be met with in various parts of the continent ; and it ap- pears that our Saturday and Sunday are both kept holy by the Abyssinian Christians, and some mem- bers of the Greek Church. We are told by Mr. Morse, in his ^'■American Geography,^^ that there are many Sabbatarians likewise in America ; as in Rliode Island and New 424 SABBATARIANS. Jersey : and that their doctrine is held by the re- mains of the Keithian, or Quaker Baptists, and by the Dunkers, or one congregation of Dunkers, at Ephrata, in Pennsylvania. Authors pro et con. — This tenet has given rise, it seems, to various controversies, and writers of considerable ability have appeared on both sides of the question. Mr. Cornthwaite, a respectable minister of this sect or party, published about the year 1740, se- veral ti'acts in support of it, which may be consult- ed by those who wish to obtain more full satisfac- tion on the subject. The reader may also have re- course to Dr. Jenning's Jewish Antiquities, voL ii., book iii. chap. 3. ; — Dr. Chandler's two discourses on the Sabbath ; Mr. Amner's " Dissertation on the Weekly Festival of the Christian Church ;^^ — Dr. Kinnicott's " Sermon and Dialogue on the Sab- bath;^* and Mr. Orton's " Six Discourses on the Religious Observation of the Lord's Daij.''* Miscellaneous Remarks. — The advocates for the change of the Sabbath, from the seventh to the first day of the week, insist that it is merely circumstantial, and does not interfere with the es- sence of the command. Our regards are not di- verted from the due consideration of what we owe to God for creating us, by the alteration of the day appropriated to the Sabbath, though we are there- by directed to the celebration of a blessing supe- rior to that of Creation. SABBATARIANS. 425 Both parties in this question will no doubt ad- mit, that every circumstance, in the present situa- tion of mankind, loudly calls for such an institution as the Sabbath; and particularly, that, without stat- ed periods for the public worship of God, and other religious exercises, religion would soon be banish- ed out of tlie world. To break the Sabbath, there- fore, is in effect to reject religion, and to renounce the important benefits and blessings which it is in- tended to convey. Other sins are committed against particular branches of duty, but breaking the Sab- bath or Sunday, saps the foundation of all duty, and undermines the a\ hole fabric of relio-ion. > It will also be acknowledged by both parties, that the motives to love, worship, and serve God are increased under the gospel dispensation ; it might therefore be reasonably expected, diat the character of pious Christians should be somewhat superior to that of pious Jews; — that our clearer views of the inestimable love of God in our re- demption, and of our infinite obligations to the Re- deemer, should produce greater delight in those holy exercises, which are so well calculated to call forth our gratitude and excite our love ;— and, that the restrictions and employments of the Sabbath should be more binding under the Christian, than under the Jewish dispensation.^ It might also be expected, (and it will doubt- less be universally admitted,) that those employ- * See above, vol. i. p. 76, noie *. 426 SABBATARIANS. merits should at the same time be more spiritual: — Both parties should therefore bear in mind that, it is not the outward observance of the Sabbath, whether on the first or the seventh day of the week, however strict, that should be their object, but the spirit and temper which that observance indicates and requires. It is the substance of religion, not the form only, which we should strive to possess. Its power or substance may be said to consist in the faith and fear of God, our Creator— ^the love of Christ, our Redeemer, — a faithful obedience to the law of God — a dutiful submission to his will,- — regulation of the heart and temper, as well as of the outward conduct, together with a regular use of all the means of grace, that so w^e may obtain the grace and aid of the Holy Spirit, to bring us into this state, to keep us in the same, and thus enable us to walk worthy of our Christian vocation. Such are the good things which the Sabbath or Sunday, and Sunday duties, were designed to com- municate ; and by producing these, the wisdom of the institution will be manifested, and we shall be thereby prepared for, and finally admitted to the enjoyment of, that other Sabbath^ which this day of rest was meant to prefigure, — that rest which remaineth " for the people of God." '» MYSTICS. 1^ Names. — The Mystics, who have also been sometimes called Qiiietists, are those who profess a pure and sublime devotion, accompanied with a disinterested love of God, free from all selfish con- siderations ; and who believe that the Scriptures have a mystic and hidden sense, which must be sought after, in order to understand their true import. Under tliis name some comprehend all those that profess to know how they are inwardly taught of God. Rise, Progress, &c. — The authors of Mys- ticism, which sprung up so early as the 2d cen- tury, or, at latest, toM ards the close of the third, are not known ; but the principles from w hich it was formed may readily be ascertained. Its first promoters proceeded upon the kno\\n doc- 428 MYSTICS. trine of the Platonic School, which was also adopt- ed by Origen and his disciples, that " the divine nature was diffused through all human souls;" or that the faculty of reason, from which proceed the health and vigour of the mind, was " an emanation from God into the human soul, and comprehend- ed in it the principles and elements of all ti'uth, hu- man and divine." They denied that men could, by labour or study, excite this celestial flame ia their breasts; and, therefore, they disapproved highly of the attempts of those who, by definitions, abstract theorems, and profound speculations, en- deavoured to form distinct notions of ti'uth, and to discover its hidden nature. On the contrary, they maintained that silence, tranquillity, repose, and solitude, accompanied with such acts as might tend to extenuate and exhaust the body, were the means by which the hidden and internal word was excited to produce its latent virtues, and to instruct men in the knowledge of divine things. For thus tliey reasoned : — Those " who behold, with a no- ble contempt, all human affairs, — who turn away their eyes from terresti'ial vanities, and shut all the avenues of the outward senses against the conta- gious influences of a material world, must necessa- rily return to God, when the spirit is thus disen- gaged from the impediments that prevented that happy union. And, in this blessed frame, they not only enjoy inexpressible raptures from that com- munion with the Supreme Being, but also are in- vested A\ ith the inestimable privilege of contempla- ting truth undisguised and uncorrupted in its native MYSTICS. 429 purity, while others behold it in a vitiated and de- lusive form." The number of the Mystics increased in the fourth century, under the influence of the Grecian fanatic, who gave himself out for Dionysius the Areopagite^ disciple of St. Paul, and probably liv- ed about this period ; and, by pretending to higher degrees of perfection than other Christians, and practising great austerities, their cause gained ground, especially in the eastern provinces, in the fifth century. A copy of the pretended ^\ orks of Dionysius was sent by Balbus to Lewis the Meek, in the year 824, which kindled the holy flame of Mysticism in tlie Western provinces, and filled * the Latins with the most enthusiastic admiration of this new religion. — In the 12th century, these Mystics took the lead in their method of expound- ing the Scriptures. — In the 13th they were the most formidable antagonists of the Schoolmen; and, towards the close of the 14th, many of them resided and propagated their tenets almost in every part of Europe. — They had, in the 15th century, many persons of distinguished merit in their num- ber;— in the 16th, previous to the Reformation, if any sparks of real piety subsisted under the des- potic empire of superstition, they were chiefly to be found among the Mystics; — and in the 17th, the radical principle of Mysticism was adopted by the Bohetnists, Boinignonists, and Quietists. Distinguishing Tenets. — The Mystics propose a disinterestedness of love, without other vo L. iir. 3 I 430 MYSTICS. motives, and profess to feel, in the enjoyment of the temper itself, an abundant reward; and passive contemplation is the state of perfection to which they aspire. They lay little or no stress on the outward ceremonies and ordinances of religion, but dwell chiefly upon the inward operations of the mind. It is not uncommon for them to allegorise cer- tain passages of Scripture, at the same ' time not denying tlie literal sense, as having an allusion to the inward experience of believers. Thus, " ac- cording to them, the word Jerusalem^ which isjhe name of the capital of Judea, signifies, a(legoricallyy_ ' the church militant, — morally^ a believer, and 7nys- teriouslij^ heaven, " That sublime passage also in Genesis, ' Let there be light, and there was light,' which is ac- cording to the letter, corporeal light, signifies, alle^ gorically, the Messiah, morally^ grace, and myste- riously^ beatitude, or the light of glory." All this appears to be harmless, " sed est modus in rehusy^ &:c., we must be careful not to give way to the sallies of a lively imagination in inter- preting Scripture. — Woolston is said to have been led to reject the Old Testament, by spiritualising and allegorising the new.* Countries where found, eminent Men, &c. — The Mystics are not confined to any parti- * See above, vol. II, p. 272. MYSTICS. 431 cular denomination of Christians, but may be found in most countries, and among many descriptions of religionists; especially among the adherents to the Church of Rome ^ — The Quakers, — The MoravianSy — the Methodists, — the Swedenborgians, &c. Sec. Among the number of IVfystics, may be ranked many singular characters, especially Behmen, ori- ginally a shoemaker at Gor/itz, in Germany,-^ Afoiinos, a Spanish priest, in the 17tli century,* Madam Giiyon, a French lady, who made a great noise in the religious world, and the celebrated Madam Bourignon, who wrote a work, entitled, " The Light of the World,'' which is full of Mystic extravagancies. Fenelon also, the learned and ami- able Archbishop of Cambray, favoured the same sentiments, for which he was reprimanded by the Pope. His book, entitled " An Explication of the Maxims of the Saijits'' which abounded with Mys- tical sentiments, was condemned, and to the Pope's sentence against him, the good Archbishop sub- mitted quietly, and even read it publicly himself in his cathedral of Cambray. In this whole affair, his chief opponent is said to have been the famous Bossuet, bishop of Meaux. Mr. William Law, author of the " Serious Call,'' Sec, and the very able opponent of Bishop Hoadley, * Author of a work published at Rome, in 1681, under the title of Manductio Sfiiritualis, or the S/iiritual Guide, which greatly alarmed the doctors of the Church of Rome. It was to the followers of Molinos, that the name of Quieiisis seems to have been first given. 432 MYSTICS. degenerated, in the latter part of his hie, into all the singularities of Mysticism ; and some suppose, that his extravagant notions were one means of driving the celebrated Gibbon into a state of infidelity. See a brief account of the oudines of Mr. Law's System in Hannah Adams's View. See also his Mystical works, — viz. his Appeal^ — his Spirit of Prayer, — his Spirit of Love, — on Christian Re- generation, &c. Those who are partial to the principles of Mys- ticism, may likewise consult Madam Guyon's Let- ters and her Life, in two volumes, 8vo., together with Archbishop Fenelon On Pure Love, and his Life, by the Chevalier Ramsay. DUNKERS, IN NORTH AMERICA. Name, Rise, Founder, and Settlemeni. — This sect, whose members are also called Tun- kersy and sometimes Dumplers^"^ and who are a sort of monks or hermits, was founded about 1724, by Conrad Peysel, a German, who, weary of the world, retired to an agreeable solitude, within 50 miles of Philadelphia, in order to be more at liberty to give himself up to contemplation. Curiosit}'- brought several of his countrj^men to visit his re- * This denomination seem to have obtained their name of Bunkers^ " from iheir baptising their new converts by plung- ing. They are also called Tumblers, from the manner in which they performed baptism, which is, by putting the person, while kneeling, head first under ihe water, so as to resemble the motion of the body in the action of tumbling." Hannah Adams's View. 434 DUNKERS. treat, and, by degrees, his pious, simple, and peace- able manners induced others to settle near him; and they all formed a little colony of German Bap- tists, which they called Euphrata^ or Euphrates, in allusion to the Hebrews, who used to sing psalms on the border of that river. This little city forms a triangle, the oiitsides of which are boi dered with mulberry and apple-trees, planted with great regu- larity; in the middle is a very large orchard, and between the orchard and these ranges of trees, are houses built of wood, three stories high, where every Dunker is left to enjoy the pleasures of his meditation without disturbance. These contemplative men did not amount, in 1777, to above 500 in all; their territory was then about 250 acres in extent, the boundaries of which are marked by a river, a piece of stagnated water, and a mountain covered with trees. Peculiarities. — The men and women live in separate quarters of the town, and have distinct go- vernments, and, according to some, even different apartments for public worship. Others say, that they never see each other but at places of public worship, and that there are no other assemblies among them of any kind, but for public business. Their life is spent in labour, prayer, and sleep. Twice every day and night they are called forth from their cells, to attend divine service ; and even the Dean or Prior himself is said to go to church DUMKERS. 435 regularly at midnight. Like the Methodists and Quakers, tliey allow any individual among them to preach who may think himself inspired ; and the favourite subjects on which they discourse in their assemblies, are humihty, temperance, chastity, and the other Christian graces. They are strict observers of the Sabbath, and some of them keep the seventh day. They never allow any law-suits. One may cheat, rob, and abuse thenl without ever being exposed to any re- taliation, or even to any complaint from them. Religion seems to have the same eft'ect upon them that philosophy had upon the Stoics, making them insensible to every kind of insult; and hence they are sometimes called the Harmless Diinkers, Nothing can be plainer than their dress, which appears to be peculiar to themselves, and yet not unlike to that of the Dominican Friars, in the Church of Rome. It consists of a long white tunic, or coat, reaching down to their heels, with a sash, or leathern girdle, round their waist, and a cap, or hood, hanging from the shoulders, which serves instead of a hat ; thick shoes, and very wide breeches. The only difference in winter is, that grey woollen cloth is used instead of linen ; and the women are dressed much like the men, except tliat they do not wear breeches. The men never shave the head or beard. Their common food consists chiefly of roots and other vegetables : not because they think it uu- 436 BUNKERS, lawful to eat any other, but because that kind of abstinence is looked upon as more conformable to the spirit of Christianity, which, say they, has an aversion to blood. On particular occasions, how- ever, when they hold what they call a love-feast^ the brethren and sisters dine together, and eat mut- ton, but no other kind of meat. It is said, that no bed is allowed them, but in case of sickness; hav- ing each, in their separate cells, only a bench to lie upon, and a small block of w'ood for their pil- low. Each individual follows with cheerfulness the branch of business allotted to him, and the pro- duce of their labour is deposited in a common stock, in order to supply the necessities of every member. This union of industry has not only es- tablished all the arts necessary for the support of this litde society, but hath also supplied, for the purpose of exchange, superfluities proportioned to the degree of its population. Though the sexes live separate, the Dunkers do not, on that account, foolishly renounce matrimo- ny, and live as mere monks, as some have assert- ed;* but those who find themselves disposed to it, leave the town, and form an establishment in the country, which is supplied at the public expense. They afterwards repay this by the produce of their labours, which is all thrown into the public treasu- ry, and their children are all sent to be educated in the mother country. * Hannah Adarns's View, snd Christian Observer, for ;808,.p. 167. DUNKERS. 4S7 Distinguishing Tenets. — As to the doc- trines of the Dunkers, they seem to be a medley of the tenets of the Baptists, Universal ists, Calvinists, Lutherans, Jews, Methodists, and Roman Catho- lics. They lament the fall of our first parent, which, say they, might have been prevented, had Adam preferred to Eve for his wife, the celestial Sophia ; but they deny the imputation of his sin to his posterity. They use the trine immersion in Baptism, with the laying on of hands, and prayer, even when the person baptised is in the water. They deny the eternity of future punishments, and believe that the dead have the gospel preached to them by our Saviour ; and that the souls of the just are employ- ed to preach the gospel to those who have had no revelation in this life. But their principal tenet appears to be this : — That future happiness is only to be obtained by penance and outward mortification in this life ; and that, as Jesus Christ, by his meritorious sufferings, became the redeemer of mankind in general, so each individual of the human race, by a life of ab- stinence and restraint, may work out his own sal- vation. Nay, they go so far as to admit of works of supererogation, and declare, that a man may do much more than he is in justice or equity obliged to do, and that his superabundant works may there- fore be applied for tlie salvation of others. They use the same form of government and VOL. HIS 3 k: 438 tJUNKERS. the same discipline, as the Enghsh Baptists, except that every person is allowed to speak in the con- gregation, and their best speaker is usually or- dained to be their minister. They have also Dea- cons and Deaconesses from among their ancient Widows, who may all use their gifts, and exhort at stated times. Country where found, &c. — This sect is peculiar to America ; nay, the Dunkers are confi- ned to Euphrata^ or, at least, to the neighbourhood of Pennsylvania, and to Upper Canada, where a few of them now reside.* The reader will no doubt be pleased with the following account of this sect, as given by Mr. Winchester in his Dialogues., where he adduces their example to prove, that " the belief of the doctrine of the Universal Restoration does' not lead men to sin." " The Dunkers," says he, " or German Bap- tists in Pennsylvania, and the states adjacent, who take the Scriptures as their only guide, in matters both of faith and practice, have always, (as far as I know,) received, and universally, at present, hold these sentiments," (of Universal Restoration.) " But such Christians I have never seen as they * Lloyd's Evening Post, for September, 3 — 5. 1777, vol. 25, p. 228. See also ihe LeUers of Cas/n/ima, p. 70, &c. Annual Register., p. 343. Review of J^orth America., vol. 1, p. 225. and Hannah Adams's View of Religions^ art, Dunkers. DUNKERS. 439 are ; so averse are they to all sin, and to many other things, that other Christians esteem lawful, that they not only refuse to swear, go to war, &.C., but are so afraid of doing any thing contrary to the commands of Christ, that no temptation would prevail upon them even to sue any person at law, for either name, character, estate, or any debt, be it ever so just. They are industrious, sober, temperate, kind, charitable people; envying not the great, nor despising the mean. " They read much; they sing and pray much; they are constant attendants upon the worship of God; their dwelling houses are all houses of prayer. " They walk in the commandments and ordi- nances of the Lord blameless, both in public and private. They bring up their children in the nur- ture and admonition of the Lord, no noise of rude- ness, shameless mirth, loud, vain laughter, is heard within their doors. " The law of kindness is in their mouths : no sourness or moroseness, disgraces their religion ; and whatsoever they believe their Saviour com- mands, they practise, without enquiring or re- garding what others do. " I remember the Re\'. Morgan Edwards, for- merly Minister of the Baptist church, in Phila- delphia, once said to me, * God always will have a visible people on earth ; and these are liis peo' 440 DUNKERb. pie at present, above any other in the world.' And in his History of the Baptists in Pennsylvania^ speaking of these people, he says, ' General Re- demption, they certainly hold, and withal General Salvation ; which tenets (though wrong,) are con- sistent.'— In a word, they are meek and pious Christians, and have justly acquired the character of the Harmless Dunkers.^^^ * The Universal Restoration^ exhibited in a Series of Extracts from Winchester, &c. p. 76. — It should also be noticed here, to the honour of the Dunkers, that, with the Quakers and others, they have professed themselves great enemies to the Slave trade. JUMPERS. Name. — The Jumpers, who take their name JTrom the practice oi jumping in their religious ex- ercises, are one of those extravagant sects or par- ties, respecting which, had it accorded with my plan, I should have most gladly been silent ; as to extend the knowledge of their peculiarities, is not likely to answer any good purpose, and it is diffi- cult to speak of them with that respect with which every religious sect, that is sincere in its belief, and correct in its morals, should ever be treated. Rise, History, &c. — This singular practice of jumping began, it is said, among the Calvinis- tic Methodists, die followers of Hoxvell, HarriSy Rowland y and otliers, in the western part of Wales, about the year 1760. It was soon after defended by Mr. IFUliatn tFilliainSt (the Welch 442 JUMPERS. poet, as he is sometimes called) in a pamphlet, which was patronised by the abettors of jumping in religious assemblies, but viewed by the sober and grave with disapprobation and contempt. However, the advocates of groaning and loud talk- ing, as well as loud singing, repeating the same line or stanza over and over thirty or forty times, became, in the course of a few years, more nume- rous, and were found among some of the other denominations in the principality of Wales, and continue to the present day. The jumping tendency, however, never existed, in any degree, as far as I can learn, in those parts of South Wales where the English language is spo- ken ; and it is now said to prevail chiefly in Cardi- ganshire and North Wales. Several of the more zealous itinerant preachers encouraged the people to cry out " gogonianty^ (the Welch word for praise or glory,) amen, Sec. &c. — to put themselves iji violent agitations ; and, finally, to jump until they were quite exhausted, so as often to be obliged to fall down on the floor, or on the field, where this kind of worship was held. These scenes often continue for an hour, or hours together, and sometimes during half the night, after having produced the greatest confusion, and too often turned the solemnities of religion into the most extragant clamours and gestures. These seem to be excited by a fervent, or ra- ther enthusiastic method of praying, and often JUMPERS. 443 » by some particular phmse or expression used by the preacher, which the heated congi-egation re- peat and vociferate aloud, as My Saviow\ or / ■wish I may see him. Even a single word may so engross their attention perhaps for half an hour or more, that the preacher sometimes leaves them jumping, and to their own meditations and excla- mations. They always endeavour to outvie each other in jumping, which now becomes part of their devo- tion ; and those who jump highest, think themselves nearest heaven. — In this they are no doubt right, literally speaking. The Jumpers are chiefly, but not wholly, con- fined to Wales ; for somewhat similar extravagan- ces are said to have appeared, at times, among some religionists, in several parts of England ; and we are told that something of the same spirit has also caught a congregation in Argyleshire. They seem to have a near alliance with the sect of Dancers J which sprung up at Aix-la- Chapelle^ about the year 1373, and soon spread through dif- ferent parts of Flanders, whose custom it was to fall a dancing all of a sudden, and holding each others hands, to continue dancing, till, suffocated with the extraordinary violence, they fell down breathless together. During these inten^als of ve- hement agitation, they pretended to be favoured with wonderful visions. Like the Whippers, an- other sect of those days, they roved from place tQt 444 JUMPERS. place, begging their victuals, holding their se- cret assemblies, and treating the priesthood and services of the Church with the utmost contempt.* We are happy to learn, however, that the prac- tice of jumping is on the decline ; and it is hoped, that these people and their leaders, some of whom are no doubt men sincere in their religious profes- sion, and piously disposed, — men who think they are doing God's serv ice, whilst they are the victims of fanaticism, will consider that such disorderly scenes are not compatible with the service of that God, who is a God of order, — not the author of confusion, but of peace ; and that they often termi- nate in intemperance and dissipation. The exercise of common sense, will, we trust, " in time, recover them from these extravagant ex- tasies, which at once pain the rational friends of Revelation, and afford matter of exultation to the advocates of infidelity.'^ In the mean time, as they seem to be equally deaf to the voice of reason, and blind to the genu- ine influence of true religion, perhaps the best mode of dealing with them, might be to try if they are yet alive to a sense of shame, and, in combat- ing their extravagant practice, to employ the same weapon which Elijah used against the Prophets of Baal, "when, they cried aloud, and cut themselves * Mosheim's Eccles. History^ cent. 14, part 2d, chap. 5- Sce also the article Shakers below. JUMPERS. 445 after their manner, with knives and lancets, till the blood gushed out upon them." See Evans's Sketchy — Evans's Tour through TFaleSj — and Bingley's North Wales. The first and last of these gentlemen describe what they themselves beheld in the religious meet- ings of the Jumpers. The meeting at which Mr. E. was present, and which terminated m jumping^ was held in the open air, on a Sunday evening, near Newport, in Monmouthshire ; and that which Mr. B. repeatedly attended, was held in a chapel at Caernarvon. The members of both meetings were Calvini^tic Methodists. I feel equally concerned with Mr. E. that I have it not in my power to give a more favourable ac- count of this religious party ; and I unite with him in hoping that the decline of so unbecoming a. practice, will *' be soon followed by its utter ex- tinction."— Or, should it still prevail, in defiance of religion, reason, and common sense, may it not extend further and wider, but be confined within the country that gave it birth : — -" Ilia se jactet in aula, JEolus, et clauso ventorum carcere regnet** VOL. III. . 3 L SHAKERS. Name, Rise, andHead . — The enthusiasm of this sect, which seems to be a branch of the JVdch Jumpers^ (whose pecuHarities have just been con- sidered,) and which first appeared in North Ame rica, in 1774, is vented in jumping, dancing, and violent exertions of the body, which, bringing on shaking or shuddering, as if under an ague, occa- sioned their being termed, in that country, 'Sha- kers.— Aiwa Leese, or Lecos, whom they style the Elect Ladijy was the founder and head of their first society, at Harvard, Massachusets ; or, according to Hannah Adams, at A^isqueimia, above Albany, in the state of New York, " \vhence they have spread their doctrine, and increased to a conside- rable number.*' A. Leese died in 1784, when her power devolved on James fVJiitaker, who M'^as succeeded by Joseph Meacham, whom they look up to, not only as their head, but also as a prophet. The chief elders are his deputies and substitutes in their different settlements. Tenets and Peculiarities. — The Shakers SHAKERS. 447 assert that A. Leese was the woman spoken of in the 12th chapter of the Heve/ations ; — that she spoke seventy-two tongues, and that though those tongues were unintelHgible to the Hving, she conversed with the dead, who understood her language. They further add, that she was the mother of all the elect; that she travailed for the whole world; and that no blessing can descend to any person but only by and through her, and that in the \\'ay of her being possessed of their sins by confessing and repenting of them, one by one, according to her direction. The tenets which peculiarly distinguish them are comprised in seven articles. — They believe and assert, 1st, That the first resurrection is already come ; tliat now is the time to judge themselves; and that, under this new dispensation, the people of God are not to be guided by the written word, but by the immediate influences of the Holy Ghost. 2d, That they have power to heal the sick, to raise the dead, and to cast out devils. This they say is performed by the preaching of the word of God, when it is attended with the divine power — the wonderful energy and operation of the Holy Spirit, which performs those things, by healing the broken-hearted — raising up those who are dead in trespasses and sins to a life of holiness and righte- ousness, which causes the devils to be cast out. St. Matth. X. 8. 448 SHAKERS. 3d, That they have a correspondence with an- gels, the spirits of the Saints, and their departed friends. This they attempt to prove from 1 Cor. xii. 8—10. 4th, That they speak with divers kinds of tongues in their pubhc assembhes. This they think is done by the divine power and influence of the Holy Spirit. 5th, That it is lawful to practise vocal music, with dancing, in the Christian churches', if it be practised in praising the Lord. 6th, That they, being the children of the resur- rection, must neither marry nor be given in mai"- riage; but that their church is come out of the order of natural generation, to be as Christ was ; and that those who have wives be as though they had none ; — that, by these means, heaven begins upon eartli, Sec. They suppose that some of their people are of the number of the 144,000, who were redeemed from the earthy that were not defiled with women.^ 7th, That the word ci^crlasting^ when applied to the punishment of the wicked, refers only to a limit- ed space of time ; excepting in the case of those who fall from their sect; but for such " there is no for- giveness^ neither in this worlds nor in that which is to comeP To prove this, the)- quote St. Matth. xii. 32. * As marriage is prohibiied by iheni, and married per- sons are admitted to become members only on condition that they renounce each oihcr, tlieir Society is recruite«< merely by proselytes. SHAKERS. 449 The Shakers also maintain with the Quakers, that is is unlawful to swear, game, or use compli- ments to each other ; and that water baptism and the Lord's Supper are abolished. They deny the imputation of Adam's sin to his posterity ; and they seem to be less Calvinists in other respects likewise, than their brethren, the Jumpers^ in Wales. Their form of government is said to be republi- can, under the chief elder, whom they elect, and whose power is unlimited. Like the Moravians, they are divided into class- es, and subordinate to the chief elder are inspect- ors of all classes, invested with different degrees of authority. Their discipline is founded on the supposed perfection of their leaders. Confession is made of eveiy secret, by all, from the oldest to the young- est ; and the people are made to believe that they are seen through in the gospel glass of perfection by their teachers, who behold the state of the dead, and innumerable worlds of spirits, good and bad. They are taught to be very industrious, tliat they may be able to conti'ibute to the general fund, and some are said to devote their whole sub- stance to the Society. 450 SHAKERS. They send missionaries through the country to make proselytes ; and their meetings, which some- times continue " day and night for a considerable time," are often attended by converts from a great distance, who, stay from " two to twenty days." In these meetings they have praying, preaching, singing and dancing; the men in one apartment, tlie women in another. They vary their exercises of devotion. Their heavy dancing, as it is called, is performed by a perpetual springing from the house floor, about four inches up and down, both in the men's and women's apartment, moving about with extraordi- nary transport, singing, sometimes one at a time, and sometimes more. They sometimes clap their hands, and leap so high as to strike the joists above their heads. This elevation affects the nerves so that they have intervals of shuddering, as if they were in a violent fit of the ague. They even throw off" their outside garment in these exer- cises, and spend their sti'ength very cheerfully in this way ; and when their chief speaker calls for their attention, after joining in prayer with him, or list- ening to his harangue, they immediately renew their dancing witli increased vigour. — " Sometimes there will be short intermissions, but in a minute or two one of the chiefs will spring up, crying, ^ As David danced, so will we before God :' the others follow this signal; and thus alternately, SHAKERS. 451 dancing, praying, and singing, they pass night after night, and often until moming."* They assert, that their dancing is the token of the great joy and happiness of the Jerusalem state, and denotes the victory over sin. — One of their most fa\ourite exertions is turning round very s\A iftly for an hour or two; and this, they say, is to shew the great power of God. — They sometimes fall on their knees, and make a sound like the roar- ing of many waters, in groans and cries to God, as they say, for the wicked world who persecute them. Such is the account which different wTiters have given of this sect ; but others observe, that though, at first, they used these violent gesticulations, now they have a regular, solemn, uniform dance ^ or ge- nuflexion, to as regular, solemn, a hymn, which is sung by the elders, and as regularly conducted as a proper band of music." See a curious account of this sect in the first volume of Travels through America^ by the Duke de la Rochefoucault. See also Hannah Adams's Vie^v of ReligionSy and the New York Theological Magazine, for November and December, 1795. Nor have they wanted more professed historians, for accounts of them have been written by Rath- burn, Taylor, and JFest. * Janson's Stranger in America, 4lo, 1807 Mr. J. says, that " they sini^ praises to David during ihc flancing;hut I could not Icarn what holy man or saint they invoke in their shaking fits." • DEISM, AND DEISTS. " En*ant veluti in mari magno, nee quo feruntur intelligunt ; quia nee viam cernunt, nee ducem sequuntur." Lactantius. Names. — The term Deist comes from the La tin word Deiis, a God, and is descriptive of those who, denying the existence and tiecessitf/ of any revelation, profess tobeheve that the existence of a God is the chief article of their behef. — The same religionists are now often called Injidels, from the Latin, Injide/is, on account of their incredulity, or want of belief in the Christian dispensation of reli- gion. The only difference, if indeed there be any, between a Deist and a T/ieisf, (which comes from the Greek term eta, God) is, that the latter has not had revelation proposed to him, and therefore fol- lows tlie simple light of nature and tradition. The Free-thinkers (improperly so called) of the last century set out with the principles of VOL. III. 3 J€ 454 DEISM, Deism, but did not stop there, for they afterwards made rapid approaches towards Atheism and Scep- ticism ; and this, it is to be feared, is too common- ly the case with Deists in general, as no system of principles, after having dismissed those of Christi- anity, will come recommended by sufficient autho- rity to establish belief. Rise, Progress, and History. — If antiqui- ty in matters of religion be a sure sign of Ortho- doxy, Deism must, without doubt, claim our at- tention ; for, according to Dr. Hodges, " it was very near coeval with Revelation. Upon the de- claration of God's will to Adam, and the terms of his acceptance, the founder of Deism appear- ed to contradict and oppose the divine precepts. Hath God, says he, said, ' ye shall not eat of every tree of the garden ? And the woman said, &c. And the Serpent said unto the woman, ye shall not surely die.' (Gen. iii. v. 1, 2, 3, and 4,) in- structing hereby his children of all ages in that kind of sophistry which hath been used to evade and pervert the plainest doctrines and precepts, which have been written for the government of hu- man actions.'"'* However strange this account of the origin of Deism may appear, yet the Doctor is counte- nanced in it by Dr. Hicks, who seems to deduce it from the same source, in calling the Deists * Prel. Discourse to his ElihUf p. 8. AND DEISTS. 455 111 most ages of the Cliurch, Deism has attended the triumphs of Christianity, either as a captive, a rebel, or an enemy. Some Pagans, in the evan- geUc age, preferred a rational theism to an absurd idolatr}', and became proselytes at Jerusalem, with- out udopting the Jewish ritual. Many of the ex- iled Jews, on the destruction of their capital, seem to ha^-e retained no other peculiarity, than the ex- clusive tenet of the Divine Unit)\ Both Pagans and Jews of this cast united in forming a sect, but little kno^vn in ecclesiastical history, the Hypsista- rians, or Ccelicolee of the 3d century. These were a sect of Deists, formed by such of the Jews and Gentiles as, deserting the religion of their ancestors, substituted naturalisrn in its place. Three laws of Honorius, in the Theodosian code, were directly formed against them ; in one of which, he ranks them with the heathens, as Cromwell did our Eng- lish Deists.* Although deistical principles have thus been of so long standing in the world, yet it was not till about the Reformation that their abettors were known by the name of Deists. It has been affirmed by some that we, of this nation, are entitled to the distinction of havine led the way to the rejection of Revelation. We have this honour given to us (for an honour they esteem it,) by foreign writers; and, what is worst of all, we * See Apthorp's Letters on Christianity, p. 10. &c. 456 DEISM, are applauded for it by such men as D'Alembert and Voltaire. To be stigmatised with their praise, and for such a reason, is a disgrace indeed; and i^'- pudet hac opprohia^"^ &,c.,) it would be a still greater, if we could not justly disclaim and throw back from ourselves the humiliating and ignomi- nious applause which they would inflict upon us. But this, I aprehend, we may effectually do, for there appears to be sufficient ground for asserting, that the earliest infidels of modern times were to be found, not in this island, but on the continent. If we may credit the account given of Peter Aretin, (who lived and wrote in the 14th century,) by Mo- reri, and particularly the epitaph upon him, which he recites, there is reason to believe that he was an infidel of the worst species ; and Viret, a divine of great eminence among the first reformers, and a friend of Calvin, who wrote about the year 1563, speaks of a number of persons, both in France and Italy, who seem to have formed themselves into a sect, and had assumed the name of Deists, perhaps with a view to cover their opposition to the Christian Revelation, under a more specious name than that of Atheists. But it was not till the beginning of the follow- ing century, that any men of that description, or any publications hostile to Revelation, appeared in this kingdom. From that time, indeed, down to the present, there has been a regular succes- sion of anti-christian writers, of various descrip- tions, and various talents, whose uniform object AND DEISTS. 457 has been to subvert the foundation of revealed re- ligion.* " Irreligion, and even Atheism, appeared in Ita- ly at the revival of letters, partly from an excessive fondness for the ancient philology, and principally from the disgust which elegant and polished minds always feel at the follies of popular superstition, then at their height in the unreformed dominion of Popery. " In England, the modern Deism is the offspring of that luxury and impiety, a\ hich succeeded the great rebellion. The first assaults on revealed re- ligion were rude and tumultuary, like those of pea- sants and barbarians. Libertinism began the at- tack, which was supported by the aid of learning. Much erudition was employed on both sides, in the conduct of this interesting controversy with an Herbert, a Blount, a Toland, a Woolston, a Col- lins. " While the philosopher of Malmesbury (Hobbes) attempted to reason Britons out of their faith and freedom, Shaftsbury employed the finer weapons of wit and ridicule. All in their turns have been disarmed of tlie power of doing mischief. It was reserved for the times we live in, to assault Christi- anity with the shining and specious arms of elo- quence. "To tlie plebeian style of Chubb and Morgan, * See Bishop Poiicus's Lectures on St. Mattheiv, vol. ii p. 69, &c. 458 DEISM, to the thorny erudition of Woolston and Collins, to the wit and ribaldry of Shaftsbury and Mande- ville, have succeeded the purity and elegance of Voltaire, the cold correctness of Hume, and the impassioned delicacy of Rousseau. In this great question, Bolingbroke, like another Messala,* has displayed the richness and harmony of the English' language. Chesterfield leaving the debate about principles to the metaphysic of his noble predeces- sor, has availed himself of equal eloquence, to sub- vert our morals. His popular letters are a com- plete example of human corruption, veiling itself under the decent exterior of false virtue, false sci- ence, and accomplishments equally brilliant and deceitful. " Our antagonists have been as various in their mode of assault, as in their style and erudition. The first, and still the most considerable of the writers against Revelation, made their objections in form to its capital proofs, the evidence of pro- phecy, miracles, and doctrine ; and they gave oc- casion to a complete defence of each. Since re- ligion has been found impregnable in her citadel, her enemies have been content to make desultory attacks on the mere outworks, and have exchang- ed the open war, for the more insidious and de- structive way of stratagem. Not to wear out a me- taphor too obvious in Polemic literature, objections to Revelation have been of late proposed obliquely, * " Messala nitidus et candidus, et quodammodo prae se ferens in dicendo nobilitalem suam, viribus minor." Quin- tiliarif Lib. 10. AND DEISTS. 459 and where the unsuspecting reader would not think to find them. Writers of civil history, (as Gib- bon, &c.) have stept out of their way, to asperse both primitive and reformed Christianity. Irre- ligion hath appeared in the flowery dress of fable and romance ; and, like another Circe^ hath held forth her inchanted cup to transform men into brutes. At this very time, (1778) we see the ar- chimage of Infidelity, (Voltaire) presenting to a dissipated public, the dotages of a worn-out ima- gination, in every fantastic form that fiction can assume.''* We may add, that the same insidious mode of assault has been continued to this day, and that it has been found so far successful, as, for a time, to unchristian France. Tenets. — It is no easy matter to ascertain the peculiar and distinguishing tenets of modem De- ism, as its friends seem more willing to tell us what they disbelieve, than what articles they retain in their creed. With. an axe in their hand, and a \t\\ over their eyes, they throw down, overturn, and destroy every thing, without building up any thing. They are extravagant in their encomiums on natural religion, tliough they difi'er mucli re- specting its nature, extent, obligation, and impor- tance. Dr. Clarke, in an unanswerable treatise against Deism, divides them into Jour classes, according * Apt.horp's Letters, p. ?, 8cc. * 460 I5EISM, to the less or greater numloer of articles comprised in their creed. The first are such as pretend to believe in God as Creator of the world, but denv his providence. The second admit a providence in natural things, but deny it in the moral world. The third class seem to have right apprehensions^ respecting the being and providence of God, but deny a future state, believing that men perish entirely at death. Yet, surely, such an idea can- not consist with right notions of the moral perfec- tions of God. Tht fourth class of Deists, are such as "believe in the existence of a Supreme Being, together with his providence, and all the obligations of natural religion ; but so far only, as these things are disco- verable by the light of nature alone, without be- lieving any Divine revelation." These last, the author observes, are the only true Deists ; but as the principles of these men would naturally lead them to embrace the Chris- tian Revelation, he concludes, there is now no con- sistent scheme of Deism in the world. Dr. Clarke then adds these pertinent remarks, mingled with a becoming severity : — " The Hea- then Philosophers, tliose few of them who taught and lived up to the obligations of natural reli- gion, had indeed a consistent scheme of Deism as far as it went. But the case is not so now ; the same scheme is not any longer consistent with its own principles; it does not now lead men to be- lieve and embrace Revelation, as it then taught them to hope for it. Deists in our days, ^ho re- »;$• AND DEISTS. 4G1 ject Revelation when offered to them, are not such men as Socrates and Cicero were; but, under pre- tence of Deism, it is plain they are generally ri- diculers of all that is truly excellent in natural re- ligion itself. Their trivial and vain cavils, their mocking and ridiculing without and before exami- nation, their directing the whole stress of objections against particular customs, or particular and per- haps uncertain opinions or explication of opinions, without at all considering the main body of reli- gion ; their loose, Miin, and frothy discourses ; and, above all, their vicious and immoral lives, shew plainly and undeniably, that they are not real Deists, but mere Atheists, and consequently not capable to judge of the truth of Christianity." — P. 27. Indeed, as Mr. Evans remarks, the objections which Deists have frequently made to Revelation, affect not so much the religion of Jesus Christ, as delivered in the gospel, as the al^uses of Christia- nity. Hence reiterated accusations of unfairness, in their objections or cavils, have been brought against the generality of deistical writers; and with this palpable injustice. Lord Bolingbroke, Voltaire, and Thomas Paine, stand particularly charged. The taking the superstition, the ava- rice, tlie ambition, tlie intolerance of Antichris- tianism for Christianity, has been the great error upon which infidelity has built its system, both at home and abroad. But, \\ithout doubt, the only just and honourable \vay, either of attacking or de- fending our religion, is to consider it simply as it VOL. ju. .3 N 462 DEISM, is contained in the sacred writings, without an} human appendage whatever. Ever^" true Deist must admit the possibility of a Revelation, and, of course, our dispute with them turns chiefly on the necessity and the evidences of Revelation, both which they deny. Dr. Kant and Dupuisy indeed, deny the possibility of it; they must therefore, at tlie same time, deny the exist- ence of a God. It is perhaps no inconsiderable argument for the necessity, if not a fair evidence of the actual exist- ence, some time or other, of a Revelation from heaven, that a belief in it has so generally prevail- ed in the world; for oracles as weW as sacrifices have been found among almost all nations of the earth. So that Deists are condemned equally with Atheists, by the general voice. The present Deists may be considered' as of two sorts only, those who belie\ e, and those who disbelieve in a future state. Mr. Wendebom thinks that in En^gknd, in 1791, there were " but very few immortal Deists," i. e. of tlie former sort. — Of our English Deists, and their principles, we know less than of those on the other side of the water, where they seem to have renounced every pretension to immortality Their systems. -" Laugh to scorn tli' avenging rod, And hurl defiance to the throne of God; Shake pestilence abroad with madd'ning sweep^ And grant no pause — but everlasting sleep, t Blood-guiltiness their crime ; with hell they cope; .No flesh, no spirit, now must rest in hope." ^ Pursuits of Literature. AND DEISTS, 46 o The national assembly of France, in 1793, abo- lished by law^ a futurity of existence. They de- creed also, that in every church-yard trees shall be planted, and the figure of Sleep erected, pointing to the tombs ; and tliis sleep, they decree to be eternal. And " on the burying ground in Paris ^ and many districts of the Republic, this inscription was put up : — "here sleep is eternal!" A specimen of the modern theology of the " Most Christian Country^^ [Meliora pii docuere parenteSj) may be found in the following passage, circulated by the Convention, and extracted from one of the most popular and authentic papers in the reign of Robespierre. " Provided the idea of a Supreme Being be no- thing more than a philosophical abstraction^ a guide to the imagination in the pursuit of causes and ef- fects, a resting place for the curiosity of enquiring minds, a notion merely speculative^ and from which no practical consequences are to be applied to hu- man life, there can be no great danger in such an idea. — But, if it is to be made the foundation of morality ; if it is to be accompanied by the suppo- sition, that there exists a God, who presides over the affairs of the Avorld, and rewards or punishes men for their actions on earth, according to some principle of retributive justice; there can be no opi- nion more prejudicial to Society P To dejM'ive mankind of their temporal liberties 464 DEISM, and happiness, is no doubt a crime ; — to weaken in their minds the sense of religion and dut}^ so as to set them loose like so many wild beasts, to plun- der, massacre, and devour one another, is a still greater crime ; — but to extinguish in their hearts «// sense of religion, and while we thereby expose them to all the unheard of miseries to which hu- manity is subject, to filch from them their best and dearest hopes, both here and hereafter ; — This is an injury to humankind, a cruelty, a crime of so complicated 2^ nature, that, on the gi'eat day 0/ re-^ri- butive justice, (a day which ivill come, whether we believe it or no,) it shall undoubtedly not fail of its just reward. These men, and such men, whether they may be called Deists, Sceptics, or Atheists, perhaps have little need and little relish for the consolations of Religion. " But let them know," says Dr. Beattie, *' that, in the solitary scenes of life, there is many an honest and tender heart pining with incurable an- guish, pierced with the sharpest sting of disappoint- ment, bereft of friends, chilled with poverty, racked with disease, scourged by the oppressor, whom nothing but ti-ust in Providence, and the hope of a future retribution, could preserve from the agonies of despair. " And do they, with sacrilegious hands, at- tempt to violate this last refuge of the miserable, and to rob them of the only comfort that had survi- ved the ravages of misfortune, malice, and tyranny! Did it ever happen that the influence of their te- AND DEISTS. 465 nets disturbed the tranquillity of ^•irtuous retire- ment, deepened the gloom of human distress, or aggravated the horrors of the grave ! Ye traitors to human kind, ye murderers of the human soul, how can ye ans\ver for it to your own hearts*? Surely every spark of your generosity is extin- guished for e\er, if this consideration do not awaken in you the keenest remorse.'' The log in the fable is perhaps as ^ enerable a deity as one without a providence; for if he has no concern for us, it is ^evident we have none with him : and, as Dr. South has well observed—" If infidelity can persuade men, that they will certain- ly die like beasts, there is no doubt remaining but that thev will soon be brought to live like beasts also.''— While the infidel glories in the gloomy idea of annihilation (and without doubt, he \\\\\ be annihilated as to his name) and acting on his prin- ciples, hastens his exit, the serious Christian is supported, at all times, by the cheering hope of a glorious immortality after death.— The languag-e of his soul is — " O may the grave become to me The bed of peaceful rest, Whence I shall gladly rise at length, And mingle with the blest ! Cheer'd by this hope, with patient mind, I'll wait Heav'n's high decree, Till the appointed period come When death shall set me free." Parap/irase on Job xiv. 466 DEISM The principles of Deism admit of no Sunday or Sabbath, and of no Bible but the universe. " The word of God,*' says T. Paine, " is the creation we behold."* Their Deity, whoever he be, cannot be the God of Christians, for the Scripture says, " he that denieth die Soiiy denieth also the Father ^ When their principles are considered, the term Idolists may perhaps be allowed to be more de- scriptive of them than Deists^ and their religion may with propriety be defined that worship which the imaginatioji pays to human reason. The object of it must be allowed one attribute which is inse- parable from Deity, I mean invisibility, for their idol cannot be seen. There is an internal as well as external idolatiy. With them human reason is paramount in all matters of religion. They o\vn no other authori- ty; and while they refuse every other "lamp unto their feet, and light unto their paths," her they will follow wherever she is pleased to lead the way — " Qiia via difficilis, quacpte est via nulla sequunturP Yet, strange to tell, were we to seek for prin- ciples proceeding from mental debility and ex- pressive of it, we should no where find them so readily and so frequently as among " Those pom- pous sons of reason idolised^ What Cicero ob- ser\ ed of the ancient philosophers, holds equally true respecting the fsoi-disantesj philosophers of the present day, for there is no absurdity so ex- * See his Creed in the Monthly Rev. for 1794> v. 14. p. 349. AND DEISTS. 467 ti'avagant which reason has not taught them to adopt. — " She lias persuaded some, that there is no God; others, that there can be no future state. She has taught some, that there is no difference be- tween vice and virtue ; and that to cut a man's diroat, or to reheve his necessities, are actions equal- ly meritorious. She has convinced many that there can be no such thing as soul or spirit, contrary to there .own perceptions ; and others, no such thing as matter or body, in contradiction to their senses. — By analyzing all things, she can shew that there is nothing in any thing ; by perpetual sifting, she can reduce all existence to the invisible dust of Scepticism ; and, by recurring to first principles, prove to the satisfaction of her followers, that there are no principles at all."* " Deisfn, so called," says the late re\'erend and excellent Mr. William Jones, " is a religion with- out Christianit}' ; it has neither the Father, the Son, nor the Holy Ghost, into nhose name Christians are baptised. It has no sacraments, no redemp- tion, no atonement, no church communion, and consequently no charity ; for charity is the love and unity of Christians as such. A'atural Religion is but another name for Deism; it is the same thing in all respects. — Therefore, to recommend mora! duties on the gi'ound of Natural Religion, is to preach Deism from a pulpit."f * Mr. S. Jenyns On the Christian Reiiffzon, p. 120. t Essay on the Church. — Some admiralile Strictures or* the nature and pievalenre of modn-n Deism, muy be seen in iiishop Porieus's Charge^ for tlje year 1794. 468 DEISM, Atheism, Deism and Christianity, as to the obli- cjations of morality, may be distinguished thus : — To do actions because they are light in themselves, is to be governed by the obligations o^ moral fitness ^ which is moral virtue^ properly so called, and equal- ly binds the whole species, considered as men, or moral agents. — Atheists may be governed by moral fitness; and probably tf?7/, when there is no temp- tation to hinder them : but religion whether natiwal or revealed^ obliges men to do actions, not because they are fit and proper^ but because they are com- manded.— Deism consists in being governed by the obligations of natural religion. Natural religion consists in obedience to the will of God, as made known by the light of nature and reason ; and Christianity consists in obedience to the same will, as made kno^ni bv the Revelation of Jesus Christ. " There is nothing in Deism but what is in Christianity: but there is much in Christianity, which is not in Deism. The Christian has no doubt concerning a future state ; every Deist, from Plato to Thom.as Paine, is on this subject overwhelmed with doubts insuperable by human reason. The Christian has no misgivings as to the pardon of penitent sinners, through the intercession of a me- diator ; the Deist is harassed w ith apprehension lest the moral justice of God should demand, with inex- orable rigour, punishment for transgression. The Christian has no doubt concerninc; the lawfulness and the efficacy of prayer ; the Deist is disturbed on this point by abstract .considerations concerning the goodness of God, which wants not to be en- AND DEISTS. 469 ti'eated; concerning his foresight, A\hich has no need of our information; concerning his immuta- bility, ^\ hich cannot be changed through our sup- pHcation. The Christian admits the providence of God, and the liberty of human actions; the Deist is involved in great difficulties, ^^ hen he im- dertakes the proof of either. The Christian has assurance that the Spirit of God will help his infir- mities; the Deist does not deny the possibility that God may have access to the human mind, but he has no ground to believe the fact of his either en- lightening the understanding, influencing the will, or purifying the heart."^' Sect. — A kind of Deists arose in France durine the late revolution, and assumed to themsehes the name of Theophilanthrnphts. This word is a compound term, derived from the Greek, and intimates that they profess to be " lovers of God and humankind.'''' Their common principle is a belief in the existence, perfections, and providence of God, and in the doctrine of a future life ; and their rule of morals seems to be love to God and good- will to men. — " The tem- ple, the most worthy of the Di\ init}', in the eyes of the Theophilanthropists, is the Universe. .Vban- doned, sometimes under the vault of heaAcn, to the contemplation of the beauties of nature, they render its Author the homage of adoration and of gratitude. They nevertheless have temples erect- * Bishop Watson's Eighth Letter to Thonios Paine. VOL. III. 3 o 470 DEISM, ed by the hands of men, in which it is more com modious for them to assemble to Hsten to lessons concerning his wisdom. Certain moral inscrip- tions, a simple altar on which they deposit, as a sign of gratitude for the benefits of the Creator, such flowers or fruits as the season affords, a tri- bune for the lectures and discourses, form the whole of the ornaments of their temples." It would appear that in Paris, and perhaps in other places, they sometimes used to meet in the churches; for we learn, that in October, 1801, they were prohibited from doing so for the future. See Mr. Evans's Sketchy or the Manual of the Sect^ published by Mr. John Walker, author of the Universal Gazetteer. Mr. W. observes, that they multiply rapidly, and are exceedingly crowd- ed. They conceive their religion, i. e. natural re- ligion^ and their worship, to be the same with those of the first human beings of which history has pre- served the remembrance. " The sages of all na- tions, say they, have not ceased to profess them, and they have transmitted them down to us with- out interruption."" " Our principles are the eternal truth; they will subsist whatever individu- als may support or attack them, and the efforts of the wicked will not even prevail against them." Manual, in fin. Mr. Belsham, in his answer to Mr. Wilberforce, speaking of this new French sect of Deists, says — " Its professed principles comprehend the es- AND DEISTS. 471 sence of the Christian religion ; but not admitting the resurrection of Christ, the Theophilanthropists deprive themselves of the only solid ground on which to build the hope of a future existence." It perhaps did not occur to Mr. B. in making this observation, that it gives us occasion to re- mark the near alliance between Socinianism and Deism ; and should he ever come to view Christi- tianity in what we conceive to be the true light, he will then be very far from thinking that its essence is comprehended in Theophilanthropism. We may admit the practical tendency of this sect, yet we cannot but lament the defects by which it stands characterised. It w^ants the broad basis of Revela- tion which would give truth and stability to its doctrines, authority and energy to its precepts, the precious promises of pardon and grace, and the glorious discoveries of immortality ! Worship. Excepting among this sect of Deists, we hear but little of their religious worship ; but of their endeavouring to abolish all worship, except perhaps that of reason, we have heard much of late. Thus " under the third assembly in the time of Herbert and Robespierre, France recog- nises no other worship but that of reasonP "It is at once the religion of the Sophister, whose reason tells him that there is a God, as well as of him whose reason tells him that there is no God : It is the religion of the Sophister adoring himself, his own reason, or his supposed wisdom ; 472 DEISM, * as it is that of the vain mortal in dehrium ; never- theless this is the only rehgion tolerated by the Ja- cobin equal and free.'^* " The Rev. Mr. David Williams" opened, in 1776, a chapel in Margaret Street, Cavendish Square, London, in which the devotion was to be conducted on the general principles of piety and morality,! without respect to any supernatural Re- velation, or any doctrines peculiar to Christianity ; but after four years it was shut up, as it is suppo- sed, for want of proper support. From this and other schemes of the same kind more lately attempted in France, it would appear, that where there is no belief of revealed religion, there will be no zeal for any, sufficient to keep up any form of worship. See " An Accoimt of the Island of Veritas y with the Form of their Liturgy ^ and a full Relation of the Religious Opinions of the Veritasians^ in four Deistical Sermofis.^' — Prayer and Confession be- long only to us sinners ; it might therefore be ex- pected that Deists were noted for Praise^ but does experience shew that this is the case ? For some of their notions on the subject of Prayer, see Dr. Leland's Advantages and Necessity of the Christian Revelation^ part i. chap. 18. * Abbe Barruel, vol. iv. page 413. t His Lectures were afterwards published in 4to, and entitled " Lectures on the Universal Principles and Duties of Religion and Morality'* AND DEISTS. 473 Countries where found. — Deism was never the established religion of any country in the world; but there are few civilised nations, where its open or secret abettors may not be found, more or less, at this day. In every quarter of the globe, it may rank amongst its adherents not a few of the men of pleasure, — of the men of the world, — and of those who are not so much learned men, as mere preten- ders to learning. — Many f^uropeans, and of Euro- pean extraction in the East Indies, are said to have embraced infidelity ; and the same may be said, in some measure, of those also in the West Indies. In regard to the United States of America, Dr. Priesdey tells us, that " there are, I believe, in these States fewer professed unbelievers tlian in any other Christian country."* In Mohammedan counti'ies, and especially in Turkey and at Constantinople, there are a great many persons of note and figure, who call them- selves the Muzerim, i. e. " lue have got the secret^^ and their secret is, that they reject the whole frame of tlie Mohammedan religion ; and indeed, by their way of reasoning, they seem to deny the certainty, usefulness, and necessity of all Revelation whatso- ever, and may therefore be ranked in the number of Deists. The IFahabees, also, a sect which sprung up in • History of the Christian Church, vol. iv.— A happy change this for the better, from what was the state of the American Colonies in 1701. See Archbishop Drummond's Sermons^ p. 124. 474 DEISM, the midst of Arabia about the middle of the last century, and which has already increased to 80, or 90,000, decidedly avow the same tenets, insist- ing " that there never existed an inspired work, nor an inspired writer." Having taken up arms in support of their religion, they are daily carrying consternation and devastation wherever they go; so that the mighty fabric of Mohammedism which once bade defiance to all Europe, may eventually fall at the feet of these Arab reformers. " They have already produced a revolution in the govern- ment of Arabia ; — they occupy the greatest part of the country from the Euphrates to Medina, and have lately taken possession, with infinite blood- shed and devastation, of this holy city itself. — " They set fire to it in various places ; destroyed the mosques, after having ransacked them of their valuable shrines and treasures ; and completely de- molished the tomb of the Prophet."* But it is in Europe where Deism has taken root downwards, borne fruit upwards in its greatest per- fection, and flourished in its utmost luxuriance. On the continent of Europe its fruits have lately been exhibited in such scenes of horror, ruin, devastation, and bloodshed as are not to be parelleled, in the an- nals of the world. The age in which we live has been called the age of philososophy, — the age of reason : and if by • See Mr. Faber's General and Connected Vietu of the Profiheciesy vol. ii. p. 26, &c., note. AND DEISTS. 475^ reason and philosophy, irreligion be understood, it undoubtedly merits the appellation ; for there never was an age since the days of our Saviour ; never one since the commencement of the history of the world, in which atheism and infidelity have been more widely disseminated, or more generally pro- fessed.— An attempt to extirpate, if it were possi- ble, the Christian religion, hath been carried on of late, systematically and in concerts by a set of men, " qui Deum ignorant, et qui vocantur phynsophi,^" (Irenaeus) and their numerous disciples, emissaries, and adherents. This impious enterprise, if it did not originate, has principally disclosed itself in France, and has been conducted chiefly by French writers in their own refined language, now become the most fa- shionable language of Europe. The dexterity of management in this insult on Christianity, consists in assaulting the popular superstitions of popish countries ; and in the plausibility of certain objec- tions, to which every science is necessarily sub- ject; while the positive proofs of our religion re- main unshaken. To cany on this design, all the sciences have been pressed into tlie service of infi- delity, in an enormous Encyclopedia, the work of the whole conclave. The most popular writers of France, Italy, and Germany, and some perhaps of Great Britain, took their instructions from the general of their order. The plan was fonned with a subtility and diligence, which emulates that of the Jesuits, in their effort'^ 476 DEISM to support the tottering throne of superstition ; and the execution was adapted to all the tempers and ca- pacities of the human mind. To the learned and in- quisitive, the philosophic and metaphysical, Deism hath been proposed as a chain of reasoning, ending in materialism. — To the morose and melancholy, a system of fatalism hath been held up, which too often terminates in despair and suicide. While the far greater number of disciples to the new philosophy, have been confirmed in polished luxu- ry and unbounded libertinism. In a speculative view, the late and present advocates of irreligion have not perhaps made any real improvement on the old systems of infidelity ; which are still the magazines that fumish this beggarly ti'oop, who skirmish in borroAved arms. Practically, they have been more successful; if their success is to be estimated by the calamities of the age and the corruption of manners : a success, of that exten- sive influence, that we have lived to behold iiTe- ligion and anarchy carrying all before them, and trampling under foot every thing till now held sacred among men. But, happily for us, irreligion hath now done its worst : the argument is exhaust- ed, and human depravity can hai'dly be saga- cious enough to invent new sophisms, impotently warring against the gospel of truth. Impiety of late hath assumed a form that at once nauseates and ten-ifies, by that motley dress of ridicule, blas- phemy, and barbarity, in which her friends have exposed her to the abhorrence of all serious minds. — The maniH' evils Avhich flow from the polluted source of irreligion — in public life, depopulation, AND DEISTS. 477 war, famine, and the unnatural connexion of pri- vate opulence with public want; — in domestic cir- cles^ luxury, injustice, cruelty, adultery, duels, sui- cide, and the like; have been felt to such a degree as to have brought many deluded people back again to a more sound mind, both in politics and religion. In a word, the conviction of the falsehood of the new philosophy begins to gain ground from the surest monitor, experience of its mischievous ef- fects. Christianity has long; withstood the attacks of argument, it hath now been exposed also to the utmost diat sophistry and human force could effect against it, and it has once more prevailed : we have then this circumstance also to add to tlie direct evi- dences of its truth. According to Mr. Levi, many Jews of the pre- sent day are Deists at heart, while they make out- ward profession of the religion of their fathers. In the Prussian dominions, there is, or was late- ly, a sect called Christian Deists^ to distinguish them from those who reject Jesus Christ as an en- thusiast, or an impostor. It was against these Christian Deists, that Frederick William, King of Prussia, gave out his edict in 1788.* Great Britain has ever been famous for the vari- ety of its religious sects; among others, it hath * See Dr. Erskine's Sketches of Church History, vol. i. p. 122. VOL, ITT. • .'^ P 478 DEISM. long been a nursery of Deism; imd it was the opi- nion of Voltaire, and others, his friends on the con- tinent, that its abettors in this country were, of late, more numerous than we were aware; but had this their opinion been well founded, their wishes would no doubt have been gratified, in seeing it, before now, more fully confirmed. Thank God, the enemies of religion and govern- ment are, with us, both few in number, and of no repute ; and let those who boast of their numbers or abilities, be reminded, in the language of the inimitable Burke : — " Because half a dozen grass- hoppers, under a fern, make the field ring with their importunate chink, whilst thousands of great cattle, reposed beneath tlie shadoAv of the British oak, chew the cud and are silent, pray do not ima- gine, that those who make the noise are the only inhabitants of the field ; that of course they are ma- ny in number; or that, after all, they are other than' the little shrivelled^ meagre, hopping, though loud and troublesome, insects of the hour.'"* Systems where found, and Writers pro ET CON. — There is now no consistent scheme of Deism, see Dr. Clarke, as above, p. 460. Survey the whole globe; the phantom of natural Deism is no where to be found, but is the mere shadow of revelation in Christian countries, and would, with equal ingratitude and impiety, assume the ho- nours of the substance, whose truth it mimics. * On the Fienih Revolution, y). 127. AND DEISTS. 479 The infidels, educated among Christians, owe what learning and religion they have to Christianity, and act tlie part of those brutes which, when thev have sucked the dam, turn about and strike her — •a^oA«KT<^8 496 ATHEISM ligent Agent, supposing it to act by necessity, or, more properly speaking, a being that never acts, but is acted upon. Others ^^•ho, with Epicurus, . allowing the First Cause to be an intelligent Agent, may be said to admit a God, notwithstanding deny his providence, and, of course, his moral at- tributes. Some again, a\ ho allow a general provi- dence, have rejected an universal ov particular pro- vidence ; confining it, at their pleasure, to the liea- vens, to the human race, or to the genera of beings; thus excluding, by their respective hypotheses, with Aristotle, this earth, — with Pythagoras, ever)^ irrational being ; or, w ith the Stoics and other?, all species and individuals. Lastly, others who may be said to be orthodox, respecting their belief of God's providence, have, however, unworthy no- tions of his atti-ibutes, and such as, by remote, and often by immediate, consequence, must destroy his very existence. Thus, many have promoted the cause of Athe- ism in the world, without intending it, by their framing to themselves such notions concerning God, as have no foundation, either in his nature or in his word. With respect to this world and its origin, the two leading false hypotheses that have prevailed, are — that of Ocellus Lucanus, adopted and im- proved by Aristotle, that it was eternal; and, that of Epicurus, that it was formed by a Jortuitous concourse of atoms. But, should we wait till they prove either of these hypotheses by evident and AND ATHEISTS. 497 demonstrative reasons, the world may have an end before Epicurus and his followers prov'e their atoms could have given it a deghming; and we may find it eternal, a parte post, before Aristotle and his followers can prove it was so, a parte ante.^ The principal tenets of the Free-thinkers, may be seen thrown together in the 1st volume of the Connoisseur, under the contradictory title of "The Unbeliever's Creed." " That the soul is material and mortal, Chris- tianity an imposture, the Scripture a forgery, the worship of God superstition, hell a fable, and hea- ven a dream, our life without providence, and our death without hope, like that of asses and dogs, — are part of the glorious gospel of Atheists.'^f Worship, &c. — On this head I can say no- thing, till I receive information from the Atheists themselves ; or, till I have seen a work published about the beginning of the last century, by Mr. * Several moderns have believed in the eternity of the world ; among others. Sir W. Temple, according to Bi- shop Burnet, and Dr. G. H. Tou!min, anther of a late work, entitled, " The Antiquity and Duration 6/ the World." The same doctrine is held by many disciples of Spinoza, in France, as Mr. Volney, and Mr. Dupuis ; and perhaps by their .brethren of the London Corres/wnding Society, who tell us, " Nature is our God, and the Universe our Bible." — See the Anti-Jac. Revieiv, vol. i. p. 231. t Bentley on Free-thinking. 498 ATHEISM, John Toland, entitled, " A Form of Divine Sewice to the infinite and eternal Universe /"* Atheistical Works. — Lucretius and Spino- za haA4e defended x\theism. The latter wrote in the 17th century, and believed that the universe is God. As Toland, Woolston, and Hume, used generally to pretend that they were friends to Christianity, while they were secretly aiming to-over- throw it ; so most of the abettors of Atheism, un- willing openly to avow their principles, have used arts equally disingenuous, to support their feeble cause. Half our danger does not arise from tracts pro- fessedly penned in favour of Atheism and In'eli- gion, but from writings of other kinds, carrying nothing hostile in their appearance. The unsus- pecting reader, who sat down to inform or amuse himself with a piece of natural or civil history, bio- gi-aphy, a poem, a tale, or a fable, if he have not his wits about him, finds his reverence for the doctrines of religion, and those who teach them, filched from him ; rises, to his great surprise, half an infidel ; and is not sure whether he has a Souly a Saviour^ or a God. The dangerous tendency of several wTitings, some of which were, perhaps, but little suspected of Atheism, has been shewn by Mr. Witherspoon, * See Dr. Young's J^ight Thoughts. Night 4.th. " These pompous sons of reason idolis'd," Sec AND ATHEISTS. 499 an able writer of the last century, and the princi- ples contained in them briefly summed up, in what he calls "The Athenian Creed."* It is well known, that Buyle's Dictionary con- tains, under the mask of religion and science, a whole mass of atheistical principles ; and since the above were written, the same spawn of irreligion has been industriously scattered all over the world, and especially on the continent of Europe, in the wretched productions of modeiTi philosophers^ of various shapes and sizes, under the name of essays, letters, novels, histories, Sec, from the bulky quar- to to the meagre pamphlet, f Writings acainstAtheism . — An infallible antidote against atheistical tenets may be found in the sermons preached at Boyle's lectui;e, collected in 3 volumes folio, — Bishop Wilkins's Princitles and Duties of Natural Religion, — Dr. Cudwortivs * This Creed is extracted by Mr. W., in his ^'■Character- istics" p. 40 to which the reader is i-eferred, as the sum and substance of "Leibnitz's Thcodicc^ and his Letters, Shafts- bury 's Characteristics, Collins's Enquiry into Human Liberty^ all Mr. H — n's pieces, Christianitij as Old as the Creation^ D — n's Bests chone, and Mr. H — 's Moral Essatjs. «N. A e is the author of the Pleasures of the Ima- gination, a work to be put on the same shelf with all above," t Short and popular atheistical tracts have also been printed gf late in this country, in the cheapest manner, and sold below their value, that they might find their way to garrets and shop-boards. Such, Dr. :Magee tells us, were "literally scattered alontr the high ways" in Ireland, parti- cularly in the North. — See his Sermon at St. Jrine's, Dub- Itn, May 5, «796. m 500 ATHEISM, Intellectual System^ — Abemethy On the Divine At- tributes,— Fenelon and Bate On the Existence of a God, — More's Antidote against Atheism, — Knight's Being and Attributes of God, demonstrated cs?c. All the ablest laymen, and most profound philo- sophers of our nation, have been the firmest believ- ers in the existence and superintendence of a De- ity. "Indeed, as Lord Bacon has well remarked, in his Essays, *' A little philosophy inclineth man's mind to Atheism, but depth in philosophy bring- eth men's minds about to religion ; for, while the mind of man looketh upon second causes scattered, it may rest in them and go no farther; but when it beholdeth the chain of them confederated and link- ed together, it must needs fly to Providence and Deitv." The being of a God may be proved, 1st, From the marks of design, and from the order and beau- ty visible in the world; for, as Cato very justly says, '■'■And that he is, all nature cries aloudP 2dly, Confirmed by universal consent. — See Bishop Stil- lingfleet's Origines Sacr^e. 3dly, Proved scienti- fically from the relation of cause and effect. 4thly, From internal cor.sciousness. 5thly, From the ne- cessity of a final as well as efficient cause. And the arguments from these heads may be. confirmed from the history of the creation, and from the pro- phecies and miracles of Scripture. The arguments for the being of a God are dis- tributed into two kinds: 1st, Arguments a priori, or tliose taken irom the necessity of the Divine exist- AND ATHEISTS. 501, ,cnce : 2nd, Arguments a posteriori^ or those taken IVom the ivoi'ks of nature. Most people agree with Lord Chesterfield, in be^ lieving that the Divine existence cannot be proved a priori^ and that it cannot be doubted a posteriori. On the former species of proof, however, Dr. S. Clarke's Essay on the Being and Attributes of God has been generally considered a master-piece, and of the latter, the following passage from Dr. Balguy "is a beautiful illustration : — '' Of all the false doctrines and foolish opinions which ever infested the mind of man, nothing can possibly equal that of Atheism, which is such a monstrous contradiction to all evidence, to all the powers of understanding, and the dictates of com- mon sense, that it may be well questioned, whe- ther any man can really fall into it, by a deliberate use of his judgment. " All nature so clearly points out, and so loudly proclaims, a Creator of infinite power, wisdom, and jToodness, that whoever hears not its voice, and sees not its proofs, may well be thought wilfully deaf, and obstinately blind. " If it be evident, self-evident to eveiy man of thought, that there can be no effect without a cause, what shall we say of that manifold combination of effects, that series of operations, that system of won- ders, which fill the universe, which present them- selves to all our perceptions, and strike our minds and our senses on every side ! Every facult}', VOL. IIP. 3 s 6,02 ' ATHEISM, AND every object of every faculty, demonstrates a Deity. — The meanest insect we can see, the minutest and most contemptible weed ^ve can ti"ead upon, is really sufficient to confound Atheism, and baffle all its pretensions. — How much more that astonishing variety and multiplicity of God's works with which we are continually surrounded ! Let any man survey the face of the earth, or lift up his eyes to the firmament ; let liim consider the nature and in- stincts of brute animals, and after^vards look into the operations of his own mind : will he presume to sa}^ or suppose that all the oljjects he meets with are nothing more than the result of unaccountable accidents and blind chance ? Can he possibl}" conceive that such wonderful order should spring- out of confusion; or that such perfect beauty should be ever formed by the fortuitous operations of un- conscious, unactive particles of matter? As well, nay better, and more easily, might he suppose that an earthquake might happen to build towns and cities ; or the materials carried dov.n by a flood fit themselves up ■\\ ithout hands, into a regular fleet. For what are towns, cities, or fleets, in comparison of the vast and amazing fabric of the universe ! " In short, Atlic'ism offers such violence to all our faculties, that it seems scarce credil^le it should ever reall}- find any footing in tlie human under- standing.'- It must be owned on all hands, that the exist- ence of a God is desirable and highly expedient ; every argument to the contrary refutes itself, and evidently demonstrates a\ hat it is brought to deny. ATHEISTS. 505 For, when it is said, as by Mr. Hobbes and his followers, that the notion of a God is not from na- ture, nor from revelation, but from policy and state craft, then is it owned to be for the good of society. — When it is supposed that the world came into existence by chance, and is every moment liable to be destroyed by it, then is it dangerous to live in such a 7Vorld. — When it is alleg-ed that the world is eternal, and that all things are by fatal necessity, then liberty and choice were injinitely better. — ■ When it is argued from supposed defects in the frame of nature, and in the government of the world, then is it better that tlie world had been made, and ivere governed by a perfectly wise and gracious being. But, indeed, the being of a God is so necessary, and witlial, a truth so evident, that an Atheist, almost in any sense of the word, had been a crea- ture unheard of in the world, at least in the civi- lised world, had we been guided solely by instinct and common sense, had not human reason, or ra- ther the abuse of it, lowered some men to a level \Y\\h the brute creation, from which we are more distinguished by oui' sense of religion, than by our reason. The force of the argumentfrom universal con- sent, will appear when thus stated, according to the method used by Aristotle in his Topics, in ar- guing from authority. — That which seems true to sojne wise 7nen, ought to appear a litde probable ; what ?}2ost wise men believe, is yet further probable ; that in which most men, both wise and unwise, do 504 ATHEISM, AND agree, is still more highly probable ; — but vthat is received as truth by the general consent of all man- kind^ in all ages of the world, hath certainly the highest degree of evidence of this kind that it is pos- sible for it to have. In short, the arguments in proof of a Deity are so numerous, and at the same time so obvious to every thinking mind, that to \vaste time or paper in disputing with a doxvnright Atheist, is making too great approaches towards that irrationality, which may be considered as one of the most strik- ing characteristics of the sect. — Yes, -" To add another hue "Unto the rainbow, or with taper light, " To seek the beauteous eye of heaven to garnish, " Is wasteful and ridiculous excess.^' Numbers, and Countries where found. — On this head little can be said with certainty, unless perhaps by themselves. Atheists in gene- ral lurk in secret, their conscience and fears will seldom allow tliem to shew themselves : to be open and appear is the property of truth, the daughter of the light and of the day. It may however be affirmec], that the abbettors of Athe- ism and irreligion were never more numerous than they now are, or, than they have been of late. They have compassed sea and land to find one nation or whole people of brethren, and once thought they had really discovered one, and stood with open arms, ready to give that polite V ATHEISTS. 505 people, the Hottentots, \ht fraternal embrace. But we have reason to beHeve that, as has ahvays been the case, they are more numerous in Europe, and particularly in France, Germany, and Italy, than any where else ; and, if there is any thing criminal in their principles and conduct, those of Europe have of all others, the greatest danger to fear. But, whatever may become of their persons, on their emigration, we cannot help believing, with the epi- grammatist Owen, that their principles are confined to the four corners of this world alone : — " Descendat tristem licet Atheus in Orcum, " NuUus in inferno est Atheus, ante fuit." Miscellaneous Remarks. — The more not- ed Atheists, since the reformation, are Machiavel, Spinoza, Hobbes, Blount, and Vanini. And to these we may add Hume, and Voltaire, the Cori- phceus of the sect, and the great nursing father of that swarm of them, which, in these last days, had well nigh eaten out the vitals of Christianity, and, had they been encouraged, would have left uncon- sumed not even the skeleton of religion, or of any real virtue among men. " The reason of Voltaire," says the great and good Bishop Home, " was to right reason what a monkey is to a man. — And his religion, by which I mean his speculations about the Deity, (for he had no other) was, as nearly as we can discover, 506 ATHEISM, AND the same with that of the Atheist Vanini, whose principles he expressly defended."* » This Lucilio Vanini was an Italian ; and, not- withstanding it is said that he had proved to his judges, in a strong and moving manner, the exist- ence of a Deity, from a straw which he had pick- ed up at the bar before them, yet the parliament of Toulouse pronounced on him sentence of death, and he was accordingly burnt there for his atheis- tical tenets, A. D. 1619. He confessed that he was one of twelve who sat out from Naples to spread their doctrines in all parts of Europe. Yet, after all, few will be inclined to defend his punishment, any more than his principles ; for the man's eccen- tricities through life, as well as his ravings after he had heard his cruel fate, evidently shew that his sentence should have been confinement, rather than death. Even in this country, direct Atheism, if open- ly avowed, is a capital offence ; for in an act of Parliament in 1661, c. 21, there is a clause to this purpose: " Like as his Majesty, widi advice fore- said, finds, statutes and ordains, that whosoever shall deny God, or any of the persons of the bless- ed Trinity, and obstinately continue therein, shall be processed, and being found guilty, that they be punished with death." — Yet, in open defiance of this act, (for I am not aware that it is repeal- ed) and with an unusual effrontery and assurance, * See the second volume of The Scholar Armei. ATHEISTS. 507 we Are told that a Mr. TFilliam Hammond of Liver- pool, publicly declared himself to be an Atheist. — Thus, " Whereas some have doubted whether there ever was such a thing as a proper Atheist, to put them out of all manner of doubt, I do declare, that, upon my honour, I am one. Be it therefore re- membered, that, in London, in the kingdom of England, in the year oi our Lord^ 1781, a man has publicly declared himself an Atheist."* The conduct of this man, too, creates a suspicion that the faculties of his mind were at that time not so perfectly sound as might be wished. Cato Zwack declared himself a dmvnright x\the- ist; and Dupont exclaimed, in tlie French Conven- tion, '■'' I am an Atheist P^ but these are the mere ebullitions of that intellectual process, which was then carrying on, and were said at a time w hen the observance of religious worship was punished, in France, as an offence against the laws.f The period of implicit reception in that country, appears to be over; the period of implicit rejection * Sec Dr. Priestley's Letters to a Philosophical Unbeliever, t Christianuy was abolished in France in 1794, and re- established in 1802 — See in Dr. Ryan's History of the Ef- fects of Religion^ p. 426, 8cc., the substance of the Concord- ate between the Pope and the French Republic, on the 5th and 7lh of April 1802, when Portalis znd Simeon, two of Buonapane's counsellors of, state lamented the effecis of their Atheism and infidelity, and njainluined the necessity of religion, on the ground of its advsniages to individuals and communiiies. 508 ATHEISM, &C. has succeeded; and the period of just discrlmiua- tion, it is hoped, will yet take place, however little ground we may have to conclude, from present ap- pearances, that it is near at hand. Meantime, I close this work with the following supplication, which the church of England, whose charity embraces all mankind, puts into the mouth of all her members ; and I can readily believe -that every reader of these volumes, who calls Iiimself a Christian^ whether Churchman or Dissenter, or of whatever denomination he be, will sincerely and fervently join me in it, and add his hearty amen. — *' O.God, the Creator and Preserver of all man- kind, we humbly beseech thee, for all sorts and conditions of men, that thou wouldest be pleased to make thy ways known unto them, thy saving health unto all nations. " More especially, we pray for the good estate of the Catholic Church ; that it may be so guided and governed by thy good spirit, that all who pro- fess and call themselves Christians, may be led into the way of truth, and hold the faith in unity of spirit, in the bond of peace, and in righteousness of life !" Amen. THE END.