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find in his city and canton: and I take upon me to tell him that the poor-boxes at St. Peter's and the other churches have not been omitted in these acts of passing charity. But, if any one ever imagined that money has been, in any way whatsoever, employed to win proselytes, that person may assure himself that he has fallen into one of the grossest delusions that could occur to a human mind. The absurd calumny was, however, with many other stories equally within the bounds of reason and truth, circulated at Geneva six years ago. In the Address which I have quoted, it is noticed thus: "We are accused

of having formed our religious assemblies from the base thirst of gain, and of having employed both this method and that of compulsion to draw persons among us. But God is our witness, that no such motive has led us to our union as a Church, and that it is altogether untrue that we are paid; that we have never employed this method, nor that of compulsion, nor any thing of the kind, to draw aside any person; and that the poor among us receive no other aid than that (small indeed it is) which our own resources enable us to give them. Let those who, with such assurance, thus reproach us, bring forward one single fact to confirm their accusation, and we will willingly submit to condemnation. It is true, that our supreme desire is to make disciples to our Divine Master: but we know that he will have none but free and sincere disciples, and that all his are a willing people (un peuple de franche volonte)."

Such is my reply to the loose and general charge: but, as to the taunt upon M. Malan, I must profess my conviction that, if M. C. had taken any fair pains to become acquainted with the facts, he must have quenched the last spark of honour and generosity in his breast, before he could bring himself to advance it. He and his confederates did all in their power to plunge that good man with his wife and numerous young family into the deepest penury, into absolute destitution and they left melancholy reason for the inference that, had the Calvinian (not Calvinistic) argument of the dungeon and the fagot been within their power, Servetus would

not have been the last martyr at Ge-
neva. At this critical moment, a few
friends, chiefly English and Würtem-
bergers, stepped forwards; and, partly
by a loan and partly by a respectful
present in which the givers felt them-
selves the most obliged, they saved
this oppressed and faithful servant of
Christ from sinking into the extremity
of distress. On him, in the eye of
reason and religion, this circumstance
reflects nothing but honour: but,
shame on M. Chenevière for com-
pelling the disclosure! From that
time, M. Malan has laboured to sup-
port himself and his large family by
taking pupils, seldom more than seven
or eight; for the conduct of whose
education his own attainments emi-

nently qualify him. When finally
ejected from the pulpits of the Es-
tablishment, he nobly determined to
pursue his ministry in whatever path
should be open to him. He fitted up
a small building in his garden for the
celebration of public worship. But
this was insufficient to receive his con-
gregation. In 1820, having obtained
the permission of the Government, he
erected, on the same ground of his
own, without the walls, a meeting-
house which would contain about 900
persons, and in which I am told that
he has usually 500 or 600 fellow-
worshipers. Not to give the smallest
avoidable occasion to those who so
eagerly sought offence, he modestly
called it a house of prayer. The cost
of the building was 21,365 French
francs, (about £850,) of which 8445
was subscribed in England, 4841 in
Scotland, 1176 in Würtemberg, 680
in Paris, 946 in Holland, some small-
er sums in Ireland and in Russia,
1640 from different parts of Switzer-
land, and the remaining 3495 was
from Geneva. Knowing the general
poverty of his hearers, I have little
doubt that the latter sum was, in no
considerable degree, from M. Malan's
own hard-earned resources. In this
place of worship, notwithstanding the
efforts of the clergy to get it shut
up by the supreme authority, he con-
tinues to conduct religious service.
His hearers are chiefly very poor;
and if they had the ability, the exist-
ence of an exclusive State-Church has
prevented their acquiring the notion
and habit of supporting a minister by
voluntary subscriptions. With health

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greatly impaired, M. Malan labours indefatigably in the work of his Master and Saviour: but, if he cannot support himself by his exertions as a tutor, the success of which is necessarily precarious, severe poverty must be his portion. Such, then, are "the gates of fortune opened before him." VI. M. Chenevière has indulged himself in lavish accusations of those whom he calls Methodists, for ostentation, hypocrisy, fanaticism, women and girls indecorously obtruding their Bibles and their admonitions: and other assertions and insinuations of this opprobrious kind he plentifully scatters through his paragraphs. To these general accusations it is impossible to reply. If M. C. would adduce any specific facts, the persons on the spot might investigate them. But I appeal to you, Sir, whether the entire strain of these reproaches does not carry with it its own refutation; whether it is not the servile imitation of the calumnies which the earliest Christians, the Waldenses, the Hugonots, the Puritans and Nonconformists, and honest Reformers in every age and country, had to sustain from their Heathen, Popish, and HighChurch persecutors. From the opinions which my knowledge of the leading persons warrants me to entertain, I am fully satisfied that either these charges are made with shameful exaggerations, or they are the pure inventions of vulgar malignity. The principles and proceedings of M. C. would equally cover with insult and contempt some whom the New Testament has embalmed with immortal honour, such as Phœbe and Priscilla, Mary, Tryphæna, Tryphosa, and "the beloved Persis, who laboured much in the Lord," and "those women who laboured with" the apostle "in the gospel." (Rom. xvi.; Phil. iv. 3.)

VII. In the concluding part of his lucubrations, M. C. has dressed up a hideous monster, which he would fain have his readers to believe is a true representation of the doctrines of Me-thodism. It would require many chapters, or even volumes, to follow and uncover his shameful misrepresentations. If he believes that his statements are agreeable to truth, he is indeed to be pitied for the profundity of his ignorance: but how, on this supposition,. can he justify to himself

the writing and publishing of flippant assertions on a subject which he must be conscious that he has taken no honest pains to understand? On the other hand, if he is better informed, if he has read to the smallest competent extent the published writings of those whom he asperses, he compels me to declare that he can be no other than a foul and base calumniator. I can imagine no method for his escaping this alternative, except the publication, from the writings of those whom he holds up to reprobation, of passages fairly extracted and given in the sense manifestly intended by their authors, and which directly affirm or evidently imply the impious, immoral, and ridiculous tenets which he so boldly imputes. Let him justify his descriptions by such citations from the writings of those whose personal exertions have contributed to bring about the effects which have given him offence; Dr. Mason, Mr. Haldane, Mr. Erskine, and MM. Gaussen, Malan, Empaytaz, Guers, Chavannes, and Rochat. Let him know, also, that he must go farther back, and include in his materials the works of Calvin and the Reformers generally, of_Beza, Diodati, the Spanheims, the Pictets, and the elder Turrettins. When he has done this, he may ask to be acquitted of ignorance little creditable in a Professor of Divinity, or of the heavier charge of malignant and wilful misrepresentation.

I respectfully thank the Editor of the Monthly Repository for the opportunity which he has afforded of vindicating truth and innocence. My remarks have extended much farther than I proposed; yet, for the sake of avoiding tediousness, I have suppressed many things which might have been pertinent. I must solicit the favour of admission for a few pages in the next Number, chiefly in reference to the character and proceedings of those persons whom M. Chenevière has denounced by name.

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disordered in his intellects, was, by the sentence of the magistracy of Geneva, first strangled and then his dead body burned, for apostatizing to Judaism. It is, however, some consolation to find that a part of the clergy reasoned powerfully against that deplorable and infamous "deed.

In my former letter, I mentioned 1725 as the date of the abolition of subscription to the Calvinistic articles by the Genevese clergy. I intended to have examined the matter, but it escaped me; and I now find that I have no document which enables me certainly to verify the date. Dr. Chandler, in his Case of Subscription Reviewed, p. 176, says that, in 1706, at Geneva all subscriptions to human formularies were abolished by public authority, and the qualifications thenceforward required of all who offered themselves to the ministry, were only these: (1.) To swear solemnly that they will teach nothing, neither in the Church nor the Acade

my, but what they think is agreeable to the word of God. (2.) To promise that they will teach nothing in the same that is contrary to the Consensus Helveticus, or the Confession of the Gallican Church, (pour le bien de la paix,) for the sake of peace." M. Chenevière (Mon. Repos. p. 7 of this volume) lays down 1705 as the epoch; but adds that it was 'kept secret during twenty years, at the request of the government."-1805, in p. 134,

is a mere erratum.

SIR,

66

July 2, 1824.

P. S. It is desirable to put these ebullitions of ignorance and malice upon record, because when we charge upon Calvinism a tendency to bigotry we are accused of misrepresenting the system and temper of our opponents.

Correspondence between the late Rev. T. Howe and the late Lord Erskine, on the subject of a Petition for Religious Liberty.

[This correspondence was sent to us by Mr. Howe, about the time when the introductory letter is dated. We suppose, for we cannot speak from memory, we thought it not quite right to publish letters of Lord Erskine's during his life, without his consent. Now, however, that death has removed both the writers from the world, we feel no scruple in giving publicity to a correspondence which is honourable to their names. ED.]

SIR,

much

Bridport, March 19, 1818. 1811, I received from ABOUT the latter end of the year my esteemed friend, Mr. Jervis, of Leeds, a copy of Mr. Wyvill's Petition to the House of Lords, for the Repeal of all Penal Statutes on account of Religion, as consistent with sound policy, as it is agreeable to the liberal spirit of Christianity. I immediately laid it before the principal people of our society, who cordially approving the sentiments it contained, not only signed it themselves, but also assisted me in getting the signatures of Christians of other denominain

Tthe following is an extract from persons this town. Nearly a hundred

HE

the present month. It occurs in the Review department of the work, p. 309.-"Infidelity, in all its gradations, from Socinianism to Atheism itself, originates in the same corrupt source, the pride, the carnality, and the enmity of the desperately wicked heart."

The falsehood and malignity implied or expressed in this sentence need no comment: let it be remembered, however, that the writer is one of a class of religionists who pretend to superior holiness and who really believe that they are the favourites, and exclusive favourites, of the pure and merciful Jesus!

VOL. XIX.

R. B.

30

petition, and, agreeably to the wish expressed by some of the respectable subscribers, I sent it to Lord Erskine, with a request that he would have the goodness to present it to the House of Lords. This gave rise to the following correspondence between us, which if you think it calculated to promote in the least degree the sacred cause of civil and religious liberty, (one of the laudable objects of your useful publication,) is very much at your service for insertion in the Repository. In transcribing my own letters, I have thought it expedient to

* Similar to the petition presented to the House of Commons, inserted in the Monthly Repository, Vol, VII. p. 447.

make a few trifling verbal alterations, but his Lordship's communications I give literally. THOMAS HOWE.

The Right Honourable Lord Erskine. Bridport, Feb. 10, 1812.

MY LORD,

I have done myself the honour of sending your Lordship by this day's Mail Coach, a Petition on the unalienable Rights of Conscience, drawn up by that distinguished friend to civil and religious liberty, the Rev. C. Wyvill, a respectable Clergyman of the Established Church. Upwards of ninety professing Christians of different denominations in this town and its vicinity, have sanctioned it with their signatures. Considering you, my Lord, as a zealous and eloquent advocate for the civil and religious rights of all classes of the community, the subscribers presume on your Lordship's excuse in requesting you to present their petition to the House of Lords. We are by no means sanguine in our expectations of immediate success; but it will, we apprehend, produce discussion, and discussion, your Lordship knows, is eventually fatal to groundless prejudices, and favourable to the cause of truth. We are persuaded, that the more freely the civil and religious rights of men are examined, the more clearly they will appear to be founded in reason and sanctioned by divine revelation; and that it would be as much a point of policy as equity, to abolish those penal laws which disgrace the statute book, the present enlightened age, and this celebrated land of British liberty.

The object of this petition embraces the Roman Catholics as well as Protestant Dissenters of every class. However much we differ in religious opinion and modes of worship from the former, we hesitate not to advocate their cause, from a conviction founded on what we deem to be satisfactory evidence, that they reject with abhorrence the pernicious tenets often attributed to them, of "their being free from the obligation to keep faith with Heretics," and of "the power of the Pope to dispense the subjects of other states from their civil allegiance." With respect to their avowed religious principles, such as the doctrine of

transubstantiation, the worship of the Virgin Mary and of the saints, and other articles of their creed, however irrational and unscriptural they appear to us, we think these ought to be no more a ground of their exclusion from the enjoyment of any of the civil or religious rights of free citizens, than the peculiar sentiments of the various discordant sects of Protestant Christians, some of which We must necessarily be erroneous. also apprehend, that the repeal of all penal statutes on account of religion, for which the petition pleads, instead of being attended with any danger to either the Church or the State, would add to the security of both, by extending to millions of his Majesty's faithful. subjects the full blessings of our free constitution, and be the best safeguard to the British empire, in the present awful and critical situation of our public affairs. In this sentiment your Lordship knows, that we are sanctioned by the most distinguished statesmen of the present age. Should you, my Lord, think proper to present the petition to the House of Lords, you will have the goodness to state it, as "the petition of individual Christians of different denominations in the town and neighbourhood of Bridport."

Your compliance with our request will greatly oblige the petitioners, and more especially, my Lord, your Lordship's most respectful and humble servant,

SIR,

THOMAS HOWE.

It

2, Upper Grosvenor Street, Feb. 19, 1812. I have been favoured with your letter, and have received also a petition to the House of Lords which appears to be signed by you, with a considerable number of names. would be necessary, I think, to give any thing like effect to a petition of this kind, that there should be a more particular description of the petitioners than that they are Christians; more especially when the peer presenting the petition cannot state to the House, that he is personally acquainted with any of the subscribers. It is not from any doubt of my own of the respectable characters of those who sign, but to preserve the necessary rules of the House, and to render

the petition useful to the important
cause which it supports.
I am, Sir,

Your most obedient Servant,
ERSKINE.

Mr. Thomas Howe, Bridport.

MY LORD,

Bridport, Feb. 23, 1812.

I acknowledge myself deficient in not giving you a more particular de scription of the persons who affixed their names to the petition, which I had the honour of sending your Lordship. It was signed by some of the principal inhabitants, chiefly manufacturers of the town of Bridport, respectable for their information, their character and their property. In this number are included the two bailiffs and the other members of the corporation. These are Protestant Dissenters belonging to the Unitarian Chapel in this place, of which I am the stated minister. Besides those of our society, three or four of the Established Church, a few of the Inde pendents or Calvinistic Dissenters, and five or six worthy Quakers in creditable situations of life, sanctioned the petition by their signatures. In addition to these, some of the lower classes among us signed their names, but none of them, I believe, except those of good characters, and who being led to understand, highly approved the object of the petition.

My motive for requesting your Lordship to state it to the House as "the petition of individual Christians of different denominations," was, that it might not appear as the petition of the inhabitants at large of Bridport; for this would have been incorrect, none of them being applied to, but those only whom we supposed favourable to the liberal sentiments therein contained.

Similar petitions, I apprehend, my Lord, will be sent from many other places, to be presented to both Houses of Parliament during this session. I am just informed by a friend of Mr. Wyvill, that petitions of this kind are prepared at Hull with six hundred signatures, and in Northumberland and Durham, with not less than five thousand names affixed, and that Lord Grey has accepted in the handsomest terms the proposal to present them. My correspondent tells me,

that many Catholics of the first respectability in the North have signed our petition, as well as many members of the Established Church, with some of the clergy. of

When I received a printed copy this petition, with the request that if approved of by myself and my friends at Bridport, we would have it transcribed on parchment, and get signatures to it, no recommendation was given us respecting the peer, of whom we were to beg the favour to present it to the House of Lords. Our attention, however, was directed to your Lordship as the well-known friend and eloquent advocate of the civil and religious rights of men, and more especially on account of your liberality in presenting so many petitions in behalf of the Protestant Dissenters against Lord Sidmouth's Bill, in the last Session of Parliament.

Should the above statement prove perfectly satisfactory to your Lordship, you will have the goodness to accede to the request of the subscri bers; if, however, my Lord, you feel the least objection, we cannot think for a moment of pressing it on your Lordship. In that case, you will do us the favour to return the petition to me immediately.

I have the honour to be, my Lord, in the name of the petitioners, your Lordship's most obedient and humble servant,

SIR,

THOMAS HOWE.

2, Upper Grosvenor Street, Feb. 25, 1812. I am favoured with your obliging and satisfactory letter, and beg you will be yourself assured and assure all the other subscribers to the petition, that nothing was or is farther from my thoughts, than to decline presenting it. On the contrary, I observe with pleasure that it embraces the claims of Christians of every denomination, a liberality and justice which, I am sorry to say, has not always marked the language and conduct of Protestants, but which I now hope to see universal, and which must sooner or later (and at no very distant period) be successful. You are already possessed of my reason for writing to you, which not only the forms of the House of Lords, but also the reason of the thing rendered

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