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Warm disputes upon both the preceding subjects, the authority of the scriptures, and the conduct of the ministers, continued through the year 1799; and were attended with many serious evils. In 1800, another, and what may be regarded as a third cause of the unhappy state of the disunion prevailing in this once harmonious body in Ireland, discovered itself.

"The society hath uniformly professed conscientious scruples, against complying with the modes of marriage practised by other encieties, and, in consequence of these scruples, it adopted a mode of marriage peculiar to itself, and prescribed rules in relation there1), at an early period of its establishment. By these rules it was enjoined, that strict in

quiries should always be made, whether

Lie parties intending to marry, were clear from all former engagements, in relation to marriage; and whether they had the consent parents or guardians. If there were children by a former marriage, or marriages, a care was to be exercised that the children's nits were legally secured. And in every ise, timely notice of the intentions of the paties was required to be published. For the efectual attainment of these objects, the sorety required the repeated personal appear

and public declaration of the parties, in r's meetings for discipline. The time and erence of travelling, &e. requisite for com ying with these regulations, were, indeed, frequent instances, very inconvenient; and he necessity of repeated personal appearan cs and public declarations, especially by the male, was extremely distressing. The comforts of entering into the marriage covenant, in a manner consonant with the conscientous feelings of the parties, and the imporrace of adopting regulations, which, by securing a deliberate and honourable procedure on their part, might merit the sanction of government, were, however, objects to compente for some sacrifices, and the rules originally prescribed, were, therefore, more numerous and strict than might, perhaps, have otherwise been deemed necessary."

Many inconveniences, however, resulting from the rules first established by the society, produced a general wish that they should be revised, and such alterations made, as the state of the society either allowed or required. A revision accordingly took place, and several alterations, tending to render the ceremony of marriage less troublesome and expenve, were adopted at the yearly meetgs in London, in 1790, upon which that of Ireland, as we have before observed, is dependent, and, by the orders of which, the society in Ireland is chiefly prided. Dissatisfaction, however, still

prevailed; and, towards the close of the year 1800, openly manifested itself. John Rogers, jun. and Eliza Doyle, both mem bers of the monthly meeting of Lisburn, intending to take each other in marriage, determined not to observe the regula tions of the society. "They felt their minds restrained from conforming to the usual mode previous to, and in the accomplishing of marriages, believing there are many forms attached thereto, which are by no means necessary;"

from apprehensions of duty, and from no other motive whatever, they dared not but dissent from the established mode." p. 125.

they gave notice of their intention, by One month previous to their marriage, public advertisement; and nothing appearing to obstruct the accomplishment of them, they entered into an agreement of marriage, at the house in which the woman resided, in the presence of sixteen friends. This example was soon followed by others, and the consequence was, what might have been expected from the state of the society, disownments both of the parties and of those who were present. A considerable number of very respectable members were thus lost to the society. With respect to the propriety of this conduct, on either side, we shall not declare our opinion; but we and weighty observations of the author cannot withhold the following judicious

of the narrative;

"The lately adopted mode of marriage had been practised by persons of exemplary conduct, who solemnly professed, that "upon mature consideration, and from apprehensions of duty, and from no other motive whatever, they dared not but dissent from the esta blished mode of the society." By this declaration, we are called upon to consider them as placed in the very same situation as the society itself, on its first establishment; and as it had then asserted and exercised the right of private judgment on this very point, it would descendants should resolve to censure and dissurely require much deliberation before its own their brethren, for doing the same thing.

"Considered as an offence against the rules of the society, or against its authority as a christian church, the dissent of the MoDERN SEPARATISTS, in relation to marriage, was from the practice of one of the smallest societies of professing christians in Europe, whereas the dissent of the PRIMITIVE QUAKERS, was in direct opposition to the prac tice and the opinions of the whole country in

which they lived. Now as they had, on various occasions, experienced, first, the PROSEcurioxs, then the LENTTY, and lastly the

SANCTIONS of Government, while acting in obedience to what they believed to be their duty, it became very important for their descendants to consider how far the proceeding, to the utmost limits of their power, on this occasion, would indicate that the LENITY and ultimately the SANCTION, which their ancestors had prayed for, and obtained from the government of that day, were by the society in the present day, deemed improper to be granted to its equally scrupulous and conscientious members; and how far the proceeding to censure and disown the latter, under circumstances of peculiar similarity, would now deserve to be regarded as an initation of that part, only, of the conduct of government, which consisted in the PERSECU TION of their ancestors. See appendix, No. 6. "But the point of view in which this subject appears most of all important, is that which is connected with what is deemed, the discriminating and fundamental tenet of the society. The great end and object of their doctrine, their discipline, their ministry, their silent worship, nay, the very ground of their original separation from other societies, and

of their existence as a distinct sect, are, professedly by all, for the purpose of more effectually directing the attention of the mind to the inward individual teachings of DIVINE GRACE, as the alone, all sufficient, infallible and universul guide in all that respects faith and practice. Compared with this, the scrip tures themselves are deemed a secondary and subordinate rule; and the decrees of popes and councils, the authority of churches, or priests, and the laws even of civil governments, are held to be of no obligation, if opposed to the requirings of this inward guide. It must then evidently constitute a most inte resting consideration, whether for a diversity of opinion and conduct, about forms relating to marriage, the society could, with consistency, proceed deliberately to disown and censure, not only individual members, but collective families of unimpeachable moral conduct; whilst, with indications of unquestionable sincerity and uprightness, they not only retained and declared a stedfast belief in this discriminating and fundamental principle, but moreover profess that, in obedience to the dictates of this very principle, they have been led into that conduct, for which the society deems it necessary to exclude them from all religious communion."

The narrative is continued to the end of the year 1803; but as no events are detailed, but such as are similar to the preceding, we shall dismiss this publica tion, by observing, that it bears upon it every mark of authenticity, discovers sound judgment, and unaffected candour, and contains the documents of important facts, highly deserving the most serious attention of every member of the society of friends, and interesting to all

who are not indifferent to the progress
of religious sentiment.

narrative mentioned in this article.
We proceed now to notice the second

During the transactions which we have thus briefly noticed, Hannah Barnard, of Hudson, in the state of New York, an approved minister among the society of friends in America, had been induced, by a sense of duty, to pay a religious visit to Europe. She landed in England in the year 1798, bringing with her the most distinct testimony of approbation to her conduct and services in her native land. For nearly two years she is said to have been "diligently and zealously employed in the discharge of her religious engagements, and to have exercised her gifts, with general satisfaction, through England, Scotland, and Ireland." In the spring of the year 1500, having spent some time in the latter country, she applied to the yearly meeting, pre vious to her return to England, for a certificate. She obtained one without any opposition, and in it was the follow. ing remarkable expression:-" In the course of her religious labours amongst us, we believe it was her concern, by example and precept, to inculcate the friends to be, not only in profession, but doctrines of the gospel, and to excite in practice, the humble self-denying fol lowers of Christ." With this testimonial she arrived shortly after in London, and applied to the yearly meeting of minis ters and elders, " on account of her pro. spect of joining a friend, in a visit to some parts of Germany;"-" but the meeting did not find itself at liberty to encourage her therein; chiefly on account of its having been alleged, that she promoted a disbelief of some parts of the scriptures of the Old Testament, particularly those which assert, that the Almighty com manded the Israelites to make war upon other nations." p. 5.

Upon this, and other points, she was heard in several meetings; and the result was, a recommendation" to desist from travelling, or speaking as a minis. ter, in the religious society to which she belonged; and quietly to return, by the first convenient opportunity, to her own habitation." p. 6. As there appeared to be some informality in this, and some succeeding steps, H. Barnard appealed, and awaited the judgment of the yearly meeting of 1801. At that meeting, the decisions of several inferior tribunals, before whom she had been cited, were con

firmed, and she immediately sailed for her native land. Her passage was long; and a copy of all the proceedings respect ing herself, transmitted by the London yearly meeting, arrived before her. The cause hence appears to have been prejudged; and, after many conferences, some of which seem to have been carried on in a manner not altogether consonant with the acknowledged spirit of the gospel, or the avowed temper of the society of friends, this (we fear) persecuted woman was finally disowned, in 1802, by the monthly meeting of Hudson, with out being permitted to appeal to the yearly meeting about to be held for New York. The greatest part of the narrative, from which we have selected this brief account, is drawn up by Hannah Barnard herself; and, if her statement be true, we can have no hesitation in saying, that she has been treated in a manner, which reflects great discredit upon some of the leading members of the religious society to which she once belonged, and of which she was once acknowledged to be a distinguished orna

ment.

If the facts which are adduced in either of these narratives can be dis proved, or controverted, they who have it in their power to do so, are londly called upon to stand forth in defence of a respectable body, whose character must certainly suffer, in the opinion of the world, from the apparent spirit of persecution, and disregard of their avowed principles, in those who bear rule amongst them. The impartial observer can certainly detect glaring faults in both parties; but if what has now been before us be true, the weight of blame assuredly falls upon those who, by an unnecessary severity, have cut off many useful members; and, instead of endeavouring to close, have widened a breach, which threatens to continue and encrease.

The small tract upon the case of David Sands, though written with much ill temper, appears to be, in a great measure, à successful vindication of that zealous minister's character and conduct; and leads us to wish, that a more judicious, a more temperate, and a fuller work, upon the same side, may appear.

ART. LVI. An Address to the Society of Friends, commonly called Quakers, on their excommunicating such of their Members as marry those of other religious Professions. Svo. pp. 48.

EVERY society has a just right to make Sitch regulations, as the members think will conduce to its permanency and orderly government The Quakers have, with this view, made many regulations; and amongst others, and not of the least importance, those which respect marriages with such as are not of their own sect. Whether these were, or were not, framed by Fox, by Penn, or by Penning

ton, is a question of little moment. The regulations are in being, and sanctioned by the general consent of the society, during a considerable period of time: 2 strict adherence to them is perfectly con sistent, and not deserving of that illiberal censure, passed by this abusive and declaiming pamphleteer. Forty-eight pages of virulence can claim from us no further notice.

ART. LVII. A Letter to Joseph Gurney Bevan; containing Observations on the Ministry and Discipline of the People called Quakers. 2nd edit. 8vo. pp. 32.

THIS small pamphlet contains several strictures upon the subjects mentioned in the title, which, as far as we can form a proper judgment, from the narratives just noticed, are not unreasonable, nor without a powerful claim upon the attention of such as are desirous of the prosperity and permanency of the society. These strictures relate chiefly to the prevalence of female ministry; family visits; the interference of the ministers in the discipline; the influence of American

preachers; the want of zeal and firmness in the elders; the character of Quakers, as tradesmen; the education of youth; and the recommendation of books. Reform seems now to be much wanted, and loudly demanded; and if the society of friends will not recur to its first principles, and endeavour wisely to remove the evils which time has introduced, the most fatal consequences may be justly appre hended.

ART. LVIII. A Guide to the Church, in several Discourses; to which are added, two Pa: scripts: the first to those Members of the Church, who occasionally frequent other Places public Worship; the second to the Clergy, With a new introductory Preface to the Reads By the Rev. CHARLES DAUBENY, Archdeacon of Sarum. 2nd edit. PP. 510. An Appendir to the Guide to the Church, in several Letters; in which the Principles adtam in that Work are more fully maintained, in answer to Oljections. By the Rev. C.DAUBENT 2nd edit. pp. 528.

THIS work has been so long before the public, and its merits and its defects have been so eagerly scanned, that we consider ourselves as, in justice, required only to announce to our readers, upon the authority of the author, that "the

present edition differs from the precedi one, chiefly in the adduction of the authorities, which were judged nec sary to the more firm establishment the ground undertaken to be ma tained."

ART. LIX. Observations on the Causes of clerical Non-residence, and on the Act of Park ment lately passed for its Prevention. 8vo. pp. 79.

THIS little pamphlet appears at a time peculiarly ill-chosen; the subject being, for the present, laid at rest, to be resumed when the country shall be differently circumstanced, and when the practical effects of this experimental act shall be fully known. The author treats of the necessity of residence, of the state of the inferior clergy; topics long since exhausted. He then suggests, that resident incumbents may, in most cases, be procured, since the young man, who accepts a curacy of 40, or 601. per annum, would, with more satisfaction, accept a benefice of the same value. The objections to this measure are too palpable to require detail. He next proposes the annexation of small livings to the adjoining cures. This proposition leaves the matter nearly where it is. The causes of non-residence are then enumerated; and the impolicy of committing a parish to a substitute instead of a principal, is warmly

urged; and the power of the bishop fix a stipend for the curate, and to pl him in the parsouage-house, is object. to. The late act comes next under con sideration. It is first censured, as bein inefficient; the hardship of a license: farm being requisite is next argued; a the discretionary power thrown into hands of the bishop is objected to. T author then asserts, that it will be di cult to put the act in force; and c. cludes with maintaining, that parliame being a lay-assembly, has no right in co science to regulate the discipline of t church. A curious assertion from a member and a minister of the Church, by law established! A work on the presen subject could be interesting only from depth of erudition, force and beauty language, or a masterly statement of we known positions: in all which this pam phlet is sadly defective,

ART. LX. A Letter to a Parishioner, upon some particular Questions respecting Tithe With a Postscript, containing different Texts of Scripture, in Proof of the Arguments adduca in the Letter. 8vo. pp. 16.

IT was a maxim of the founder of christianity, that, "the labourer is worthy of his hire;" and the most eminent and disinterested of the apostles, occasionally urged his claims upon those, to whom he had imparted the treasure of the gospel, for a just portion of their worldly possessions; though, to avoid being burdensome, he generally supplied his own wants by the labour of his own hands. That the clergy should be supported, and liberally supported, by those whom they teach, is a plain dictate of reason; and it is much to be wished,

that some method could be adopte! which, without being oppressive to the laity, might enable the minister of the gospel to live, agreeably to his education. and the views of a rising family, in suca a station of life, and to practise hosp tality. The payment of tithes is not that method: nor will the arguments adduced in this letter, supported, as the autho thinks, by passages taken from the Le vitical institutions, remove the objections that have been urged, or render it less obnoxious to the industrious husband

man.

AT, LXI. Reasons for separating from the Church of Scotland; in a Series of Letters. By WILLIAM INNES, Minister of the Gospel, Dundee. Chiefly addressed to his Christian Friends on that Estallishment. 12mo. pp. 156.

THIS little tract is written by the leader of that schism in the Scotish church, which, unlike the divisions of burghers, antiburghers, and the reliefparty, differs from the established eccleBiastical constitution, not upon some particular parts of its discipline, but in the absolute rejection of the presbyterian form of government, Mr. Innes and

his followers are independents; and the object of his pamphlet is to vindicate independency, and to prove, that presbyterian principles are not warranted by scripture. He writes with ability, and adduces arguments which deserve the attention of those who form the established church in the northern part of this realm.

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