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a question between God and man, with| which no human power dare intermeddle; that regenerated men in church fellowship should be left unfettered, and that each church should manage its own ecclesiastical affairs.

During the Commonwealth, Congregationalists stood on higher ground. Cromwell nominated some of their principal men as chaplains, and placed others in leading positions in the universities. Among them were, John Owen, Thomas Goodwin, Gale, Howe, Charnock, Bridge, Nye, Caryl, and Greenhill.

Congregationalism has continued to increase in England and Wales. There are now, fully 2,000 churches.

The rise of Congregationalism in Scotland, may be traced principally to John Glas, minister of the Church of Scotland, in the parish of Tealing, near Dundee, who formed a church there in 1725. His views may be learned from some of the queries put to him, by the Synod of Angus Mearns, on the 16th April, 1728:

"Q. 15. Is it your opinion that there is no warrant for a National Church under the New Testament?

A. It is my opinion; for I can see no churches instituted by Christ in the New Testament, beside the universal, but Congregational Churches.

Q. 17. Is it your opinion that the body of believers or church-members, have a right to determine the admission, or non-admission of persons to the Lord's table, together with the ministers and elders?

A. None can be admitted to communion in the Lord's Supper, with a congregation of Christ, without the consent of that congregation, and there must be a profession of mutual brotherly love in them that partake together of that ordinance.

Q. 19. Is it your opinion that a single congregation of believers, with their pastor, are not under the ecclesiastical jurisdiction and authority of superior church judicatures, nor censurable by them, either as to doctrine, worship, or practice?

A. A congregation, or church of Jesus Christ, with its presbytery, is, in its discipline, subject to no jurisdiction under heaven."

These doctrines being new in Scotland, Mr. Glas was constrained to preach them, and his doing so, elicited the most determined opposition. It was not till a considerable time had elapsed that his friends comprehended his sentiments, and longer still before they were adopted. When satisfied that some of his parishioners were of one mind with himself, he began to separate them from the multitude, and so to form a little society in his own parish, which soon increased, and several from distant parishes joined it. Their number, according to the first roll of their names, which is dated Tealing, 13th July, 1725, amounted to nearly one hundred. At a meeting they agreed to join together in the Christian profession, to follow Christ the Lord, as the righteousness of his people, and to walk to.. gether in brotherly love, and in the duties of it, in subjection to Mr. Glas, as their overseer in the Lord. At this meeting, too, it was agreed to observe the ordinance of the Lord's Supper once every month. Their next meeting was held on the 12th of August, when several were added to the number. this occasion, the law regarding private offences, in the eighteenth chapter of Matthew, was laid before them, and they professed subjection to it. On the 9th of December, it was agreed that, at all their public meetings, there should be a collection made for their own poor, and for such of the professors of Christ's name in other places as were in straits; and, at a subsequent meeting, they enjoined the brethren, who were nearest each other, to form themselves into socities, and to have a meeting weekly for prayer and brotherly exhortations.

On

After the various requisite steps had been taken, Mr. Glas was deposed from the ministry, by the synod, on the 15th October, 1728. But notwithstanding many discouraging attempts, churches were soon formed in various towns in

alumni of Congregational colleges. The committees and directors, entertaining strongly the belief, that an unconverted ministry is fatal to the well-being of any church, are particularly careful in procuring evidence of the personal piety of all who are admitted.

Adhering to the Congregational principle, the churches are under no obligation to restrict themselves to any class of students in the choice of a pastor. They may, and do, select men who are self-taught, but who, in their estimation, possess the essential qualifications. Generally speaking, however, students from the colleges are chosen, and the exceptive cases are comparatively rare.

In addition to the voluntary support of Gospel ordinances, Congregationalists take a fair share in Missionary work, both at home and abroad.

Scotland, and afterwards in England and America. In Scotland, these have been, from Mr. Glas, denominated GLASSITES; but in England and America, SANDEMANIANS, from Mr. Sandeman, who, in a series of Letters, published in 1757, attacked Mr. Harvey's doctrine in his Theron and Aspasio, and, through that channel, almost all the preachers and writers on the doctrine then held in the highest estimation in the religious world. The Congregationalists, forming the Congregational Union of Scotland, trace their immediate origin to the missionary enterprises of Robert and James Haldane in 1798, and subsequent years. Surrounded by a band of faithful and devoted men, these gentlemen were intent only on preaching the Gospel. Originally, they had no idea of forming churches, but when God blessed their labours, their converts, by a sort of spiritual instinct, drew towards each other. On every side they were assailed by torrents of invective. The Church was in arms against them, and they sighed for a polity, not cramped by rigid law, in which all the talent amongst them, might, at once, be engaged in the cause of Christ. Places of worship, called “Meeting Houses, or Tabernacles," were accordingly built in several of the large towns, in which churches were formed. The good work of the The IRISH EVANGELICAL SOCIETY is Lord went on; and had it not been for designed to promote the preaching of the separations which occurred in conse-Gospel in Ireland, by assisting pastors quence of the Baptismal Controversy, of churches, and by supplying missionthe number of churches would have aries, itinerant preachers, and Scripture been greater than it is. In connection readers. with the Union, there are at present 114 churches.

Congregationalists, both in England and Scotland, are alive to the necessity of having an educated ministry. There are ten colleges or academies, with a staff of twenty-six tutors, or, as they are now commonly called, professors. The students connected with these institutions maintain a high character. Since the establishment of the London University, the total number of degrees in Arts and Laws conferred is 546; and of these, 150 have been granted to the

The County Associations throughout England spend a large sum annually in sustaining small churches, and in providing Missionaries for the neglected. A general society, too, exists, called THE HOME MISSIONARY SOCIETY, whose object is to evangelize the unenlightened inhabitants of the towns and villages by the preaching of the Gospel, the distribution of religious tracts, and the establishment of prayer meetings and Sunday schools.

The Congregational Union of Scotland has, from its origin till now, employed a number of itinerants in the Highlands and islands, and also in the more destitute portions of the lowlands.

THE COLONIAL MISSIONARY SOCIETY is designed to promote Evangelical religion among British, or other European settlers and their descendants, in the colonies of Great Britain.

While the LONDON MISSIONARY SOCIETY is a Catholic institution, it is well known that the bulk of the contributions in Britain is raised by Con

gregationalists. The society has 170 | aters; and, in New England, where the missionaries;-of whom there are, in great majority were Congregationalists,

Polynesia, 32; in China, 17; in India, 58; in Africa and Mauritius, 43; and in British Guiana and Jamaica, 20. There are 700 native teachers, 150 churches, 16,000 communicants, 400 day schools, containing 30,000 scholars; 32 boarding schools, containing 849 male and female scholars; and 8 institutions for training native Evangelists, containing 150 students. There are 15 printing presses. The society's Missionaries have translated the Scriptures into the following languages; Chinese, Bengalee, Urdu, Teloogoo, Canarese, Tamil, Goojurattee, Malayilim, Buriat, Tahitian, Rarotongan, Samoan, Sechuana, and Malagasy.

THE CONGREGATIONAL BOARD OF EDUCATION is designed to aid schools which a temporary assistance would place in a position of permanent usefulness; to establish schools in poor districts; to supply school materials, to publish works enforcing right views of parental responsibility, and bearing on the improvement of tuition; and to institute bursaries for the assistance of

meritorious young persons. The Normal Training Institution is now in vigorous operation.

punishing, even capitally, dissenters from opinions which they accounted fundamental. But, as intolerance could promote no interest of theirs, real or imaginary, their true principles finally worked out the stain of these dishonourable exceptions. The government of Cromwell, more influenced, by them than by any other persuasion, made as near approaches to general toleration, as public prejudice would endure; and Sir Henry Vane, an Independent, was probably the first who laid down with perfect precision the inviolable rights of conscience, and the exemption of religion from all civil authority."

And, on them, Lord Brougham, in his speech in the House of Commons, in defence of the martyred Smith of Demerara, pronounced this eulogium: "Mr. Smith is, or, as I must unhappily now say, was, a minister of the Independents, that body much to be respected for their numbers, but far more to be held in lasting veneration, for the unshaken fortitude with which, in all times, they have maintained their attachment to civil and religious liberty, and, holding fast by their own principles, have carried to its uttermost pitch, the great

In these various departments of Mis-doctrine of absolute toleration ;—men, to sions and Education a sum not less than £100,000 is annually expended.

whose ancestors this country will ever acknowledge a boundless debt of gratiOf the part taken by English Con- tude, as long as freedom is prized gregationalists in helping forward civil among us: for they-I fearlessly proand religious liberty, Sir James M'In- claim it,—they, with whatever ridicule tosh, in his Historical Fragment, thus some may visit their excesses, or with writes:-"They (the Independents) dis- whatever blame, others—they, with the claimed the qualifications of 'national' zeal of martyrs-the purity of the early as repugnant to the nature of a 'church.' Christians-the skill and the courage of The religion of the Independents, could the most renowned warriors, gloriously not, without destroying its nature, be suffered, and fought, and conquered for 'established.' They never could aspire England, the free constitution which she to more than religious liberty, and they, now enjoys! True to the generous prinaccordingly, have the honour to be the ciples in Church and State, which won first, and long, the only Christian com- these triumphs, their descendants are munity, who collectively adopted that pre-eminent in toleration; so that, alsacred principle. It is true, that in the though in theprogress of knowledge, other beginning, they adopted the pernicious classes of Dissenters may be approachand inconsistent doctrine of limited | ing fast to overtake them, they still are toleration, excluding Catholics as idol- foremost in this proud distinction."

WESLEYAN METHODISM.

BY REV. WILLIAM THORNTON, M.A.

LONDON.

THIS Communion dates from A.D. 1739, and its origin is not a little remarkable. A few paragraphs from Mr. Wesley's "Short History of the People called Methodists," though running back to earlier years, may appropriately introduce the present article.*

"As no other person," he writes, "can be so well acquainted with Methodism, so called, as I am, I judge it my duty to leave behind me, for the information of all candid men, as clear an account of it as I can. This will contain the chief circumstances that occurred for upwards of fifty years, related in the most plain and artless manner, before Him, whose I am, and whom I

serve.

we all agreed to communicate as often as we could (which was then once a week at Christ Church); and to do what service we could to our acquaintance, the prisoners, and two or three poor families in the town.

"In April, 1732, Mr. Clayton, of Brazennose College, began to meet with us. It was by his advice that we began to observe the fasts of the ancient Church, every Wednesday and Friday. Two or three of his pupils, one of my brother's, two or three of mine, and Mr. Broughton, of Exeter College, desired likewise to spend six evenings in a week with us, from six to nine o'clock; partly in reading and considering a chapter of the Greek Testament, and partly in close conversation. To these were added, the next year, Mr. Ingham, with two or three other gentlemen of Queen's College; then, Mr. Hervey; and, in the year 1735, Mr. George Whitefield. I think at this time we were fourteen or fifteen in number, all of one heart and of one mind."

"In November, 1727, at which time I came to reside at Oxford, my brother and I, and two young gentlemen more, agreed to spend three or four evenings in a week together. On Sunday evening we read something in divinity; on other nights the Greek or Latin classics. In the following summer, we were desired to visit the prisoners in From "this sweet retirement," as he the Castle; and we were so well satis- accounted it, Mr. Wesley was suddenly fied with our conversation there, that called in the spring of the year lastwe agreed to visit them once or twice a mentioned (1735), first, to attend his week. Soon after, we were desired to dying father, and then to proceed to call upon a poor woman in the town, London; where he was strongly importhat was sick; and in this employment, tuned to leave England for Georgia. too, we believed it would be worth The trustees of that colony, then a new while to spend an hour or two in every one, wished to send out clergymen, both week. Being now joined by a young to minister to the spiritual wants of the gentleman of Merton College, who wil-colonists, and to preach to the aborilingly took part in the same exercises,

The "Short History" is, in the main, an abridgment of "The Journal of the Rev. John Wesley, A. M., some time Fellow of Lincoln College, Oxford."

ginal Indians. Their attention was drawn to John Wesley and his Oxford friends; and, though the application was in the first instance peremptorily

refused, he was at length constrained, by indications which seemed providential, to alter his purpose. In the autumn of 1735, accordingly, Ingham, Delamotte, and the two Wesleys, embarked for the Western Continent. Their time, during three months spent on shipboard, was most carefully redeemed; devotions, studies, and benevolent efforts on behalf of their fellow-voyagers, claiming each a due portion. On reaching America, it was found that as yet there was no favourable opportunity of going to the Indians, but Mr. Wesley zealously commenced his ministry at Savannah. Aing their truth in his own experience, month later, he adopted a course, in regard to his flock at this place, which students of Methodism cannot review but with deep interest, as it bears on the latent history of the "United Societies" which were destined ere long to attract no small share of attention on both sides of the Atlantic:

early in 1738. His brother, Charles, had already returned. It is important here to note, that on the passage to America, and while in Georgia, Wesley had met with several eminently godly Moravians, and had been deeply impressed with their doctrine of justification by faith alone, and assurance of personal pardon, confirmed by their own calmness in danger, and freedom from all fear of death. On his homeward voyage, he was more fully instructed in their views by Böhler, a minister of the same German communion; and, prov

"I now advised the serious part of the congregation," he says, "to form themselves into a sort of little society, and to meet once or twice a week, in order to instruct, exhort, and reprove one another; and out of these I selected a smaller number for a more intimate union with each other, in order to which I met them together at my house every Sunday in the afternoon.

Again"After the [Lord's Day] evening service, as many of my parishioners as desire it meet at my house, (as they do also on Wednesday evening), and spend about an hour in prayer, singing, and mutual exhortation. A small number (mostly those who design to communicate the next day), meet here on Saturday evening; and a few of these come to me on the other evenings, and pass half-an-hour in the same employment.

"I cannot but observe that these were the first rudiments of the Methodist Societies. But who could then have even formed a conjecture whereto they would grow?"

he soon began to preach in the churches of the metropolis and other places, and then in rooms, fields, and streets, the doctrine of salvation by faith. In this, his brother Charles was his unwearied coadjutor: and the effect was the religious awakening of great multitudes -in a word, the commencement of a revival of religion, which quickly spread through this kingdom, and of which many remote lands have partaken the fruits.*

"I came to London," says Mr. Wesley, "after an absence of two years and near four months. Within three weeks following, I preached in many churches, though I did not yet see the nature of saving faith. But, as soon as I saw this clearly, I declared it without delay; and God then began to work by my ministry as He had never done before."

The first rise of Methodism, so called, was, as we have seen, late in 1729, when a few young gentlemen met together at Oxford. To these the name "Methodist" was given, without their approbation or consent, by a student of Christ Church; and this, it may be supposed, rather to concentrate half-playful satire upon their exact method of proceeding in all their engagements, than with any particular allusion to the ancient sect of physicians so denomi . nated. As the question is raised, it seems just to the founder to quote a

Finding that there was still no hope of preaching to the Indians, Mr. Wesley left Savannah, and arrived in London upon his very eminent course of labour.

*The Rev. George Whitefield had also entered

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