tian church. Thus a general neglect or contempt for spiritual religion, was but too prevalent in the influential ranks in our country. To stem the torrent of infidelity, therefore, in the higher and middle classes of society; to rouse the national establishment to the holy efforts for which it was so well adapted; to restore the standard of that pure and vital Christianity, on which all subjection to law, and all obedience from motives of conscience, and all real morality and piety, ultimately depend; to sow anew the principles of loyalty, contentment, peace, holiness, deeply and permanently in the minds of men; to rescue, in a word, our country from impending ruin, and render her a blessing to the nations to these high ends, something more was decidedly wanting.-One man at length appeared: our author was the honoured individual * "

Mr. Mortimer, a clerical friend of bishop Wilson, in his funeral sermon for Mr. Wilberforce, correctly says of that period, "Religion, if it deserved that name, which prevailed among the higher classes of society, was, with a few brilliant exceptions, any thing but the religion of the Bible or the Cross. It was, in most cases, a cold, dry, insipid mixture of morality and philosophy. It talked of virtue and the light of nature, rather than holiness and the light of grace it appealed to the reason, but not to the conscience or the heart: it insisted upon duties to be performed, but it passed over doctrines to be believed: in fine, it was morality, but it was not Christianity. Many of our clergy, anxious to avoid the imputation of being Puritans, seemed almost to forget, that, by their vocation, they were called to be Christians +"

Evangelical truth and orthodoxy had, however, considerably advanced in the church of England before the close of the century; and several hundreds of pious ministers of Christ were believed to have been labouring with diligence and zeal in that communion. Dr. Haweis, probably, was more competent to form a correct estimate of their number and character than any other clergyman. He says, in a review

Essay on Wilberforce, p. xxxi, xxxiv.

+ Sermon for Wilberforce, by Thomas Mortimer, B. D., p. 14, 15.

of this period. "The number of those clergy, who are methodistically inclined, that is, such as literally and with apparent zeal inculcate the doctrinal articles they have subscribed, and live in a state of greater piety and separation from the world than the generality of their brethren, is of late amazingly increased. Where before scarcely a man of this stamp could be found, some hundreds, as rectors or curates in the established church, inculcate the doctrines which are branded with Methodism ; and everywhere throughout the kingdom, one or more, and sometimes several, are to be found within the compass of a few miles, who approve themselves faithful labourers in the Lord's vineyard. Everywhere they carry the stamp of peculiarity, and are marked by their brethren. Though carefully.conforming to established rules, and strictly regular, they are everywhere objects of reproach, because they cannot but reflect on those who choose not to follow such examples. They pay conscientious attention to the souls of their parishioners; converse with them on spiritual subjects, whenever they visit; encourage prayer and praise in the several families under their care; often meet them for these purposes; and engage them to meet and edify one another. They join in none of the fashionable amusements of the age, frequent not the theatres or scenes of dissipation, court no favour of the great, or human respect. They labour, indeed, under many discouragements. All the superior orders of the clergy shun their society. They have often been treated by their diocesans with much insolence and oppression. They can number no bishop, nor scarcely a dignitary among them. Yet their number, strength, and respectability, continue increasing. May they grow into an host, like the host of God*."

* Impartial Church History, vol. iii, p. 265, 266.

CHAPTER XIV.

DISSENTERS UNDER GEORGE III TO THE CLOSE OF THE EIGHTEENTH CENTURY.

Number of Dissenters Associations Colleges - Efforts for religious liberty Archbishop Drummond rebuked by the Earl of Chatham-Relief from subscription -Test Act-Sunday Schools originated by Robert Raikes - William Fox founds the Sunday School Society - Sunday Schools among Dissenters - Revival of Religion Baptist Missionary Society originated by Dr. Carey - London Missionary Society- Warwickshire ministers-Parliamentary measures- Public services in London - Character of the first meetings - Twenty-nine missionaries ordained for the South Seas - New era in religion Scottish Missionary Society -Home Missions Religious Tract Society formed - Quakers and the Slave Trade Dissenting controversies - Daubeny's Guide to the Church refuted Great men - William Fuller-John Howard.

GENUINE godliness, during the latter part of the eighteenth century, advanced much among the Dissenters of Great Britain. Methodism, in its several sections, making rapid progress through the country, produced a salutary influence upon their churches. Their number had increased above a hundred congregations during the former part of the century, but their prosperity was far greater in the latter. On the accession of George III, in 1760, the regular churches, including the Presbyterians, Independents, and Baptists, were ascertained to amount in England and Wales, to one thousand four hundred and fifty-two, of which one hundred and sixty were in the Principality.

Monthly lectures were now revived and established among the Independents in London, and these encouraged the formation of county associations of ministers and churches, especially by the Independents, which were established through nearly the whole of the kingdom for the promotion of vital religion. These assembling at stated quarterly and annual meetings, for sermons, conference, and prayer, various schemes of benevolence were originated, especially the establishment of colleges for the education of able pastors to the churches already planted, and to perpetuate a learned ministry.

Seminaries had already existed for these purposes in different parts of the kingdom under many able tutors: but now

several foundations were laid, which were designed to be permanent: Homerton College, London; Wymondly College, in Herts; the Western Academy, at Exeter; Rotherham College, near Sheffield; Hoxton College, London; and others at Newport Pagnel, Idle, in Yorkshire, and Hackney, near the metropolis, arose, or were more firmly established within this period, sending forth many pastors, who have been an incalculable blessing to the church of Christ.

Christian benevolence was not satisfied to limit its operations within Great Britain: but from these associations arose, at the close of this period, many of those noble institutions, which embrace the whole world, contemplating the subversion and annihilation of error and false religion, and the evangelization of all the human family.

Toleration was indeed enjoyed by the Dissenters; and George III honoured his profession "to maintain toleration inviolable" during his long reign: but religious liberty was far from being complete. Considerable impediments obstructed the active benevolence of Dissenters, and they sought their removal. Dissenters, on procuring a licence for the ministry, under the Toleration Act, were required to subscribe to the Thirty-nine Articles of the Church of England. This they considered a grievance; a violation of the fundamental principles of Protestantism, from which they ought to be relieved, at least equally with the Dissenters in Scotland and Ireland. In 1772, therefore, a Bill to that effect passed the House of Commons; but the bishops opposing it in the Lords, it was rejected by a majority of 102 against 29. In 1773 the Bill again passed the Commons; but it was again rejected in the Lords'. An incident occurred in the debate, which will strikingly illustrate the spirit of the parties in those times. "In the course of the debate, Dr. Drummond, archbishop of York, attacked the Dissenting ministers with singular violence, and charged them with being men of close ambition. They had, however, the happiness to find an advocate in the great Earl of Chatham, who spoke in the following terms: This is judging uncharitably, and whoever brings such a charge without proof, defames.' Here he paused for a moment, and then proceeded. 'The Dissenting

ministers are represented as men of close ambition; they are so, my lords, and their ambition is to keep close to the college of fishermen, not of cardinals; and to the doctrines of inspired apostles, not to the decrees of interested and aspiring bishops. They contend for a spiritual creed and spiritual worship; we have a Calvinistic creed, a Popish liturgy, and an Arminian clergy. The Reformation has laid open the Scriptures to all; let not the bishops shut them again. Laws in support of ecclesiastical power are pleaded, which it would shock humanity to execute. It is said that religious sects have done great mischief, when they were not kept under restraint; but history affords no proof that sects have ever been mischievous, when they were not oppressed and persecuted by the ruling church*."'"

Scriptural knowledge continued to advance in the nation, and public opinion made progress in favour of religious liberty; so that, in 1779, the Dissenters triumphed, and the Bill for relieving them from subscription passed with but feeble opposition. The apprehended dangers to the civil constitution, from Dissenters, had now so far vanished, that they were tolerated in England, on making the following declaration on obtaining a licence to exercise their ministry:"I, A. B., do solemnly declare, in the presence of Almighty God, that I am a Christian and a Protestant, and as such, that I believe that the Scriptures of the Old and New Testament, as commonly received among Protestant churches, do contain the revealed will of God, and that I do receive the same as the rule of my doctrine and practice.”

Confident in their integrity and the righteousness of their cause, the Dissenters sought, in 1790, a third time, relief from the "Test and Corporation Acts," which obliged all who held offices of trust, to take the Lord's Supper according to the church of England: but their attempts for this righteous relief were as yet fruitless. Mr. Fox was their leader, supported by several mighty advocates; but " on the division of the House, there appeared, for the motion, one hundred and five; and against it two hundred and ninety-four. For the

* Bogue and Bennet's History of the Dissenters, vol. ii, p. 467, 468.