ciation, as an acknowledgment for their services in the Hanoverian succession. Solicitude to promote the cause of Christ distinguished these descendants of the Puritans: for in the reign of Anne, complaints were made in the House of Lords, "That the northern Presbyterians had erected a meeting-house at Drogheda, where there had previously been no such place of worship for twenty years; and that in their zeal for proselyting they had sent missionaries into several parts of the kingdom, where they had no call from the people, and no congregation to give them support." How far a true missionary proselyting spirit influenced this body, may in a measure be apprehended from the fact, that the congregations included in it had increased from about ninety, at the close of the last century, to one hundred and forty-eight, by the year 1725; and to one hundred and seventyseven, in the year 1804. State patronage and endowments, however, it is stated, became unfavourable to the progress of vital godliness; and Dr. Clarke's and Mr. Whiston's principles found some admirers in Ireland. Controversies arose in consequence, and occasioned, in 1724, the formation of the Presbytery of Antrim, which consisted of eight congregations of those who were excluded from the judicatories and jurisdiction of the synod. Still they continued to co-operate with the general body but they had no vote, except in relation to the appropriation of the ecclesiastical funds. : Arianism prevailing in the Presbyterian body in Ireland, indicated declension from the purity and spirit of religion; and the zeal of the Seceders in Scotland contemplated their case. A minister of that denomination went over to Ireland, about the year 1746; and other of his fellow-labourers following, planted the standard of the cross in the province of Ulster with great success. Wherever these new leaders were introduced, many of the orthodox abandoned the chilling moral ministry of their old teachers, and joined in communion with these devout and evangelical Seceders. This body, cherishing their distinguishing zeal and fidelity, increased, under the denomination of the "Presbyterian Synod of Ireland," or the "Synod of Associate Seceders," to about a hundred congregations. The Reformed Presbyterian Church was a respectable body, but not exceeding about twenty congregations. They held the principles of doctrine established by the church of Scotland: but they were more rigid in their discipline, and were identified with the Scotch Cameronians. The Synod of Munster, called also the Southern Association, from its locality, were generally Unitarians, of the school of Arius or Socinus. They were connected with the Synod of Antrim, and scarcely exceeded them in number. These several bodies, continuing still to be denominated Presbyterians, claimed a share in the Regium Donum; and this royal benefaction was increased. In 1753, the synod of Ulster resolved, "That in time to come, no minister be fixed in any congregation subject to this synod, unless they pay, by way of stipend, at least 407. a year besides the regal stipend; while the congregations already planted were required to pay that sum yearly henceforward. In 1784, government granted an additional sum of 1,000l. per annum, to the ministers of the synod of Ulster, to be distributed at the pleasure of the chief governor or governors of the kingdom. In 1792, this royal' grant was increased to 5,000., during pleasure, to be "divided among the ministers of the synod, the Presbytery of Antrim, the Seceders, the Southern Association, and the ministers of the French Church, St. Peter's, Dublin.” The Congregational Independents retained but little influence in Ireland after the Restoration: though during the Protectorate, Dr. Owen, Dr. Samuel Winter, Dr. Harrison, Mr. Charnock, Dr. Daniel Williams, and others, preached the doctrines of Christ in Ireland, among many other Independents of great fame and usefulness: but most of their successors united with the Presbyterians. Still, at the close of the eighteenth century, several churches of that denomination were gathered in Dublin and other cities. The Baptists, in like manner, had several eminent preachers of their denomination in Ireland, during the seventeenth century; and endeavours were made at the close of the eighteenth to revive their cause, especially in Dublin; for which purpose that city was visited by Mr. Pearce, a popular Baptist minister of Birmingham, and Dr. Rippon of London. The Moravians also, and the Friends or Quakers, had several congregations in Ireland: but they were not numerous. Mr. Williams introduced Methodism into Ireland in the year 1747; when, Mr. Wesley hearing of it, visited Dublin. His labours were the means of much excitement, and the manifest conversion of many souls to God. Mr. Charles Wesley visited Ireland shortly afterwards, and Mr. John Wesley, with several preachers, again the following spring. Their spiritual doctrines were received by many, and several societies were formed, and increased notwithstanding some shameful persecutions from the rabble, encouraged, in some instances, by magistrates! Cork, especially, was thus disgraced; and a wretched ballad-singer headed a mob which committed serious outrages upon the dwellings of some of the Methodists. Twenty-eight depositions were laid before the Grand Jury, August 19, 1749: "but they did not find one of those bills." Instead of this, they made that memorable presentment, worthy to be preserved in the records to all succeeding generations : :- "We find and present Charles Wesley to be a person of ill fame, a vagabond, and a common disturber of his Majesty's peace, and we pray that he may be transported!" Nine others, preachers, were presented in like manner, and various insults were endured through the winter; but, when they appeared before the judge at the Lent Assizes, the upright magistrate rebuked their accuser, the ballad-singer, ordering him away, and thus addressed the accused,- Gentlemen, there is no evidence against you: you may retire: I am sorry that you have been treated so very improperly. I hope the police of this city will 66 be better attended to for the time to come." Methodism, having gained this triumph, prevailed; and Mr. Wesley visiting Ireland again this year, many were added to his followers. Mr. Whitefield made a tour through Ireland in 1751, where he preached with extraordinary appearances of success nearly eighty times, at Dublin, Cork, Limerick, Belfast, and other places. Amid various opposition, and * Life of Wesley by Coke and Moore, p. 376. many encouragements, Mr. Wesley and his coadjutors persevered in their labours for Ireland, until his death, in 1791. At that period the state of the Methodist connection may be judged of by the following enumeration: there were, Circuits, 29; Preachers, 67; Members, 14,106. They increased to the close of the century, when their numbers were, Circuits, 34; Preachers, 83; Members, 16,227. Popery continued its superstition and ignorance brooding over the mass of the population. Education was enjoyed by a few of the gentry; but the people were immersed in almost total ignorance. The Roman Catholic clergy for Ireland were parly educated at their seminaries in Carlow, Kilkenny, Tuam, Waterford, and Wexford, after which about a hundred and fifty annually resided at different colleges for the Irish, in Paris, at Salamanca, and at Rome: but in 1795, the college of Maynooth was established by an act of the parliament, with a grant from the public treasury. To affirm that no genuine piety existed among the Irish Catholics, would be presumption: still it is too painfully manifest that the mass of the people, denied the light of the Holy Scriptures, were sitting in darkness and the shadow of death!" Yet there were those indications in Ireland, as well as throughout Britain, of the "Sun of righteousness arising with healing in his wings." ་་ BOOK IX. THE NINETEENTH CENTURY. Introduction. BRITISH Church History in the nineteenth century, presents to the pious mind the most instructive lessons. Enlightened persons cannot fail to be astonished in the contemplation; observing manifestly the gracious hand of God, in the unexampled progress of evangelical knowledge and pure religion. Infidel scepticism may be satisfied to attribute the improved state of our country to "the march of intellect". -"the spirit of the age"-"the progress of liberal opinions "— or any other cause: but Christian piety will be assured, that - neither, nor all of these could have produced that moral, benevolent, and religious feeling, which extensively prevails; and that while knowledge is advancing, and the arts and sciences improving, these, under the wise and gracious providence of God, are accomplished, to fulfil his eternal purposes, and subserve the interests of Messiah's kingdom. Intelligence, discrimination, and candour, are indispensable qualifications for the taking of a moral survey of Britain in the nineteenth century: for a sectarian spirit limits its obscure views to the members of its own denomination. Divine revelation, however, requires us to acknowledge "all those that love our Lord Jesus Christ in sincerity," as constituting the approved members of the Christian Church. In this requisition we cordially acquiesce, assured of its infallible correctness; and whatever may be our own peculiar views, either as regards a perfect orthodoxy of doctrine, or the forms of ecclesiastical polity, the inspired decision will be the directory in guiding our decisions in the present review of the nineteenth century, relating to Church History in Britain. - CHAPTER I. THE CHURCH OF ENGLAND. Review of the church -The preaching ministry subverted for a priesthood - Holy orders - Dignitaries in the Church of England-Style of address-Church livings - Patronage Residents and Nonresidents Curates and stipends - Simony Bishop Hobart's testimony-Examples of Simony - Mr. Scott's reflections on this "commerce of souls"-. Appointment of bishops - Pluralists - Influence of the system-Testimony of Legh Richmond-Of Mr. Acaster-Lord Brougham's Bill to abolish pluralities- Commissioners' Ecclesiastical Report-Analysis of it. CHRISTIANITY in Great Britain is reputedly established by the two legal churches of England and of Scotland. These corporations, in their constitution and forms of worship, are altogether dissimilar: but a correct view of them both is of the highest importance to the ecclesiastical inquirer: and it will appear indispensable, in this place, to contemplate the church of England in its political as well as its religious character. This will require a review of, First, The statistics of the Hierarchy; Secondly, The party regarded as the High Church, or Orthodox; Thirdly, The Low Church, or Evangelical. |