restored them to the privilege of not agreeable (as they apprehend) working out their own salvation to the gospel they preached, they by their own understandings and have convinced men there is a endeavours. For this work of reality in religion, and given a salvation sufficient means are af- check to Atheism.” * forded in the Holy Scriptures, without having recourse to the doctrines and commandments of men. In these Scriptures all things needful for spiritual living, and man's soul's health are mentioned and showed; consequently faith and conscience having no dependence upon man's laws, are not to be compelled by man's authority. The church of Christ is congregated by the Word of God, and not by man's law, nor are the king's laws any further to be obeyed than they agree with the law of God."* "There is, indeed, nothing more evident," observes the same acute writer, "than that every Christian hath a right to search the Scriptures, a right which he cannot transfer, either to any church or to any single person, because it is his indispensable duty to exercise it personally for himself. And if it be his duty to search, it must also be his duty to determine for himself, and, if he finds just cause, to dissent from all or any of the human establishments upon earth.”ተ Nay, further, a conformist of great note told a captain under his Majesty that he was glad so many ministers refused to conform; the captain would know his reason— he gives it thus. "Had all the ministers conformed, people would have thought there was nothing in religion, only a thing to talk of in the pulpit and serve a State design, for these ministers will turn any way the State turns, but by their giving up their livings, and exposing themselves and families to outward evils, rather than they would conform to things imposed, * The Confessional, pp 1, 2. + Ib. p. 31., And the fact here stated is an unanswerable reply to every derogatory innuendo. The resignation of their livings, and the exposure of their families, were strongly evidential of the “ godly simplicity" for which they will ever be distinguished. Nor can any ab. surdity be greater than to connect a quarrelsome temper, a factious disposition, a schismatic turn with men remarkable for the highest excellencies, whose sincerity and elevated devotion were thus manifested by the magnitude of their sacrifices, as well as their public discourses. The conduct of all wise and good men is influenced by adequate motives, and by what principles is it conceivable the 66 holy and learned preachers" in question were governed, other than those to which they have by the writer been attributed? "If," says Dr. Calamy, "they that suffered for their nonconformity in 62, whatever mistakes they might labour under, did not do it out of a principle of conscience, they were the weakest people in the world. They were active in their own ruin, and might easily have avoided misery by a compliance, which nothing could be reasonably supposed capable of keeping them from, if they had not been afraid of sinning against God."+ Various opinions will, no doubt, exist as to the nature of all the difficulties which occurred, both to the early puritans and later nonconformists, but even the most minute wear an important aspect in connexion with consequences, and loudly call for a candid judg * The Conformist's Plea for the Nonconformists, p. 66. 4to. 1681. + Abridgment of Baxter's Life and Times, &c. vol. ii. pref. pp. iii. iv. ment. Hume's penetration was too acute not to perceive this, and, "of all the race,' hater as he was his sense of justice was controlled by the glaring fact, that "the precious spark of liberty itself was kindled and preserved by the Puritans alone;" and he adds, "it was to this sect, whose principles appear so frivolous, (another word with a Deist for conscience,) and habits so ridiculous, that the English owe the whole freedom of their constitution."* It is interesting to review the course adopted by Mr. Henry, as therein he is an example of hundreds of the same character. It shows that every lawful effort to avoid separation from the Church of England was tried; that with only the known exception of about five instances, there was a willingness to submit to episcopal government according to Archbishop Usher's reduction; that by representation, and debate, and petition, by earnest prayer and mutual conferences, a solution of their doubts, and a removal of their difficulties, was sought; and, when all was vain, their livings were meekly and peaceably vacated, and a spirit of moderation discovered, which has never been exceeded, and seldom equalled. Is there then fairness or candour in the assertion, that the " great quarrel was occasioned and perpetuated by men who chiefly rested their objections to the form and colour of an ecclesiastical garment, the wording of a prayer, or the injunction of kneeling at the eucharist, and that they were willing, for questions like these, to disturb the peace of the religious world?" On the contrary, is not the powerful expostulation of a renowned champion of the Church of England strictly applicable, and, in the name of the worthies thus treated, may it not be affirmed to the * History, vol. v. p. 358. " framers of the Act of Uniformity, 'you cast us out of your communion, and then complain that we forsake it, as if a man should thrust his friend out of doors, and then be offended at his departure?"*" They were industrious-> ly thrust out of the vineyard."+ The reader will perceive, that in dwelling upon the reasons which governed the nonconformists, those stated in the Life of Philip Henry have mainly been kept in view. Many others might, however, have been exhibited, but a reference to the following works, selected from many others of real value, will put the inquirer in possession of all necessary information. The introduction to Dr. Calamy's second Defence of Moderate Nonconformity, Oct. 1704. The Layman's Reasons for joining in stated Communion with a Congregation of moderate Dissenters, by Matthew Henry. Miscellaneous Works. Messrs. Burder and Hughes' edition, p.639. Dr. Watts's Essay on Civil Power in things sacred; Works, vol. iv. pp. 172-221. Oct. 1813. Towgood's Letters to White, duod. 1767. The Confessional, by the Rev. Archdeacon Blackburne, ut supr. Graham's Review of Ecclesiastical Establishments. Oct. 1792. And, as instar omnium, Protestant Nonconformity, by Mr. Josiah Conder, 2 vols. Oct. 1818. An Abridgment of this latter work, in one volume, has also been published. (To be concluded in our next.) * Chillingworth's Works, p. 13. Answer to the Pref. + P. Henry's Life, p. 83. Mr. Locke sent Doctor Calamy word that he had read his Introduction, and that while the Protestant Dissenters kept close to those principles they would sufficiently maintain their ground, and justify their separation from any established national church, if that church should assume an authority to impose those things which ought to be left indifferent. Funeral Sermon for Dr. Calamy, p. 26. 4 M 2 FEMALE COLLECTORS. (To the Editors.) GENTLEMEN,-Will you allow me to occupy a small portion of your valuable Miscellany with some remarks in connexion with a subject of vital and of growing import ance-Juvenile Benevolent Societies? The exertions of our youth in the cause of christian philanthropy certainly must be considered as forming an interesting and important feature of the times. The principles they instil, and the habits they form in the youthful mind, render these increasingly numerous and efficient societies incalculably valuable. Benevolence, like every other virtue, is strengthened by exercise. As a principle, it cannot be formed too early in life. To the neglect of this, as a part of education, we may trace the penurious habits, the selfish maxims, and the want of a spirit of diffusive benevolence, which mark the character of so many. The rising generation must of necessity receive a most desirable modification of its sentiments and feel ing from such associations. It is not from the immediate agency of such societies that we are to take our estimate of the good which they produce. It is the important principles which are imbibed, the habits which are formed, and the character which is secured, that constitute their value, and that value is incalculable. Those societies which embrace as their object the evangelizing of the world, and which are now in such extensive and successful operation, have their future prosperity, in my opinion, depending here. Their labours must be prodigious and protracted; the means which they employ must be mighty. In order to secure these means, principle, steady and inflexible principle, must be engaged. It is very evident that, in the present day, much that is done in this important cause is the result of artificial excitement. This, in time, must subside. Public meetings must soon lose some of those qualities at least which now give them interest. Their novelty will be lost. Eloquence will exhaust its stores, and fail to attract and excite; and it is only as we are able to graft present feeling on the stock of principle, that those mighty means will be brought to bear on the cause, which are necessary to its success, and even to its existence. This object cannot be better secured than by encouraging juvenile societies. While these flourish we have nothing to fear; our fathers will retire from the scenes of their labour without apprehension for the cause which they can no longer support. The spirit of their work is perpetuated: they will give up their stations of honourable labour with a holy resignation, when they see that their spirit, like the mantle of Elijah, is caught by their successors, and that a double portion of that spirit has come upon them. Under these circumstances, it is surely the imperative duty of those individuals whose office it is to superintend such societies, most carefully to guard against every means, either direct or indirect, of supplying their agents with inferior and unworthy motives to exertion, to watch over the fountain whence these waters of benevolence flow, that no impurity enter to contaminate the stream. If these remarks are admitted as true, I need not offer any apology for the statement which I have now to give, or the remarks which will accompany it. A short period has elapsed since I was present at the anniversary meeting of a Missionary Society, most numerously and respectably attended, held in a large and populous town in the centre of the kingdom, in which I was for a time residing. After the opening speech, delivered by the worthy chairman, the meeting was informed that the usual custom would be observed of reading, not the committee's, but the treasurer's report. Accordingly the sums collected by the different congregations belonging to the district were announced, and then a very considerable time was occupied in reading over the names of the juvenile collectors, principally young ladies, connected with the congregation belonging to the place of worship in which the meeting was held. I should not think, Gentlemen, of employing either my pen or your pages with this statement, whatever might be my views of it, did I conceive that I was pointing out a solitary case, or one that was not likely to be copied. But when I consider that the local circumstances of the Society to which I refer give it a considerable share of influence in the way of example, I cannot, consistently with the sentiments which I have expressed at the commencement of this pa per, allow it to pass unnoticed. As one of the auditors, whose time and attention was thus demanded, I could not help putting to myself the pithy and appropriate question, Cui bono? What end was to be answered by such a circumstantial detail? My conjec ture was, that it was intended to give publicity to these individuals who had thus distinguished themselves by their active benevolence, and by this means to reward them for their past services, and to encourage them to renewed exertions. Now, without determining the lawfulness or unlawfulness of the object contemplated, I could not help feeling the defectiveness of the means employed. If it is desirable, I thought, that these young ladies should be pointed out to public notice, as active agents in the missionary cause, how very imperfectly was the end secured. Among the circle of their own acquaintances their names, of course, would be iden tified, and among such it would be generally known, previously, that they were missionary collectors; but to the greater part of the assembly, which had come from a distance, they were totally unknown. For my own part, I felt a very uncomfortable sympathy with these fair philanthropists, concerning whom, after all the pains which were taken, nothing more than their names, in conjunction with some harsh, unromantic sounds, about odd pounds and shillings, was known. Now, Gentlemen, is not the practice which I have pointed out fraught with incalculable mischief? Does it not make, directly, an ap peal to inferior and unworthy motives to the most dignified and sacred of all exertions? Does it not supply incentives to most unhallowed feelings? What can more injuriously operate on that vanity and pride which are common to our nature, and which especially belong to the youthful mind? Beside this, the custom to which I refer is inequitable and unfeeling. One of these juvenile philanthropists, whose heart glows with a pure and ardent zeal, industriously employs her time in collecting the little pittances which may be offered her among the circle of her acquaintances and neighbours; but the amount of her collection, when pronounced in the hearing of the imposing but partial auditory, stands in an invidious and humiliating relation to a larger sum which follows next on the ostentatious list, and which circumstance, and not merit, has given as the result of other labours. That this practice may create a temporary stimulus to exertion I do not doubt, but that it is by a means in itself most repulsive, and in its tendency most per nicious, I do not hesitate to affirm, and no language that I can employ can too strongly mark the disapprobation it deserves. If these remarks should in any degree counteract the effects of this offensive example, the writer will have accomplished the object at which he aims, and be abundantly rewarded for his pains. and far enough removed from MARRIAGE CEREMONY. (To the Editors.) GENTLEMEN-The time I hope is coming when the present form of the marriage ceremony will no longer be binding upon Dissenters. If there are any, however, who prefer it to a more simple form, and more agreeable to the nature of the institution, let them by all means have the benefit of it-only let it be their own choice. There is, I believe, a general agreement among us respecting the impropriety of demanding obedience to the present form, from all Dissenters, except Quakers and Jews; yet, though this be the case, there is, I am informed, a considerable difference of opinion as to what should be substituted in its place, and to whom the office of performing the marriage ceremony among Dissenters should be committed. I shall therefore be glad to elicit the sentiments of some of your correspondents, by answers to the following queries. There is another practice, which I ON THE PERFORMANCE OF THE am sorry to see gaining ground, and to which, Gentlemen, perhaps you will permit me to take the present seasonable opportunity of alluding. I mean that of employing Ladies to hold the plates at the doors of of our public buildings, to receive the charitable contributions of the meeting. I shall not attempt to point out the motive which has given origin to this very exceptionable practice. It is at once obvious and repulsive. Surely the friends of Christian benevolence must forget that it is the cause of God in which they are engaged, or they would not feel it desirable to resort to means so far beneath the dignity of the end which they have professedly in view. They must have forgotten, too, the respect which is due to female character. The unprecedented exertions of the fair sex in every labour of love unquestionably forms one of the brightest ornaments of the age in which we live; but let us not take undue advantage of their amiable zeal, and press them into services to which necessity can never invite them, and which, to their characteristic feelings, must be repugnant. ""Tis piti ful, 'tis wondrous pitiful," to see a young female, to whom belongs all the delicacy of her sex, stationed at the place of egress for a promiscuous crowd, exposed to the rude glance of every roving eye that passes, merely that she may catch the extra shilling of some flippant youth who gives it because a lady holds the plate. Gentlemen, I am a young man, Does the performing of the marriage ceremony belong to the ministerial office? or should it be viewed entirely as a civil contract, and therefore to be performed by the civil authority? If it should not be any part of a pastor's official duty, yet is it expedient that dissenting ministers should exercise the privilege (supposing it granted) of performing the ceremony of marriage among the members of their churches and congregations? What is the best way to ascer, tain the views and wishes of Dis |