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are indebted for the best account of the religious societies in London, states, that their design, constitution, and rules, had been approved by various eminent divines, and among them, by Tillotson; who, after examining their orders, and the trifling objections made against them, publickly, and on several occasions, declared it to be his opinion, that these societies were a support of the Church of England. With regard to Bishop Compton, it appears, that, as they advanced in numbers and reputation, some mistaken or ill-affected persons represented them to the bishop as leading to schism, spiritual pride, and many other ill consequences. These charges produced an apology for the societies, in which they assured his lordship that their only design was to excite each other's affections towards heavenly things, to quicken their preparations for another world, and, in order to this end, to assist each other to live in all respects as it becometh the gospel.' They further stated, that they desired to prosecute this Christian design in none but Christian methods, with due respect to their superiours in church and state, and without any cause of offence to any one. The result was, that this vindication of the societies appeared so reasonable to Bishop Compton, their assemblies so regular and subordinate to the publick worship, and their design so truly Christian and inoffensive, (all which was attested by several eminent divines in their behalf,) that his lordship declared himself satisfied with it.*

As Dr. Woodward's "Account of the Rise and Progress of the Religious Societies in the City of London," &c. is not now of common occurrence, the following transcript of their rules and orders will, perhaps, be not unacceptable to the reader :†

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I. That the sole design of this society being to promote real holiness of heart and life, (1 Pet. i. 15,) it is absolutely necessary that the persons who enter into it do seriously resolve (Josh. xxiv. 15) to apply themselves in good earnest to all means proper to make them wise unto salvation,' (2 Tim. iii. 15.)

"II. That in order to their being of one heart and one mind,' (Rom. xv. 5, 6. Phil. ii. 2.) in this design, every member of this society shall own and manifest himself to be of the Church of England, (1 Pet. ii. 13,) and frequent the liturgy, and other publick holy exercises of the same; and that they be careful withal to express due Christian charity, candour, and moderation, (Eph.iv. 2. Rom. xii. 18,) towards all such dissenters as are of good conversation.

"III. That the members of this society shall meet together one evening in the week, (1 Thess. v. 14. Rom. xiv. 19.) at a convenient place, in order to encourage each other in practical holiness, by dis

* Dr. Woodward adds, that Bishop Compton expressed "his approbation in these words, which are highly worthy of the mouth of a Christian bishop, saying, 'God forbid that I should be against such excellent designs.'" Acc. of Rel. Soc. p. 54.

† These rules Mr. Horne gives in a note. We have taken the liberty of inserting them in the narrative,

coursing on spiritual subjects, and reading God's holy word, and to pray to Almighty God, and praise his name together, (Psal. xxxiv. 3.) And to this assembly any serious person may be admitted upon request.

“IV. That at such meetings there be no hot disputes about controversial points, state affairs, or the concerns of trade and worldly things, (Rom. xiv. 6;) but that the whole bent of the discourse be to 'glorify God, and edify one another in love,' (Ephes. iv. 16.)

"V. That it be left to every person's discretion to contribute, at every weekly meeting, what he thinks fit, towards a publick stock, for pious and charitable uses, (1 Cor. xiv. 2;) and the money thus collected shall be kept by the two stewards of the society, (who shall be chosen by majority of voices once a year or oftener,) to be disposed of by the consent of the major part of the society, for the uses abovementioned. And the said stewards shall keep a faithful register of what is thus collected and distributed, to be perused by any member of the society at his request.

"VI. That any respective member may recommend any object of charity to the stewards; who shall (with the consent of the rest) give out of the common stock, according as the occasion requires. And in a case of extraordinary necessity every particular person shall be desired to contribute further, as they shall think fit.

"VII. That every one that absents himself four meetings together, without giving a satisfactory account to the stewards, shall be looked upon as disaffected to the society.

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VIII. That none shall be admitted into this society without giv ing due notice thereof to the stewards, who shall acquaint the whole society therewith; and after due inquiry into their religious purposes, and manner of life, the stewards may admit them to subscribe their names, if the major part of the society allows of it, and not otherwise; and with the like joint consent they may exclude any member proved guilty of any misbehaviour after due admonition, unless he gives sufficient testimony of his repentance and amendment before the whole society.

"IX. It is hereby recommended to every person concerned in this society, to consider the many inconveniences, (and many times sins,) which attend alehouse games, (Gal. v. 13,) and wholly decline them; and to shun all unnecessary resort to such houses and taverns, (1 Thess. v. 22,) and wholly to avoid lewd playhouses.

"X. That the members of this society shall heartily endeavour, through God's grace,

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"1. To be just in all their dealings, (1 Thess. iv. 6,) even to an exemplary strictness.

"2. To pray many times every day, (1 Thess. v. 17;) remembering our continual dependence upon God, both for spiritual and temporal things.

"3. To partake of the Lord's supper (1 Cor. xi. 26. Luke xxii. 19,) at least once a month, if not prevented by a reasonable im pediment.

"4. To practise the profoundest meekness and humility, (Matt. zi. 15.)

5. To watch against censuring others, (Matt. vii. 1.)

"6. To accustom themselves to holy thoughts in all places, (Psal. cxxxix. 23.)

"7.. To be helpful one to another, (1 Cor. xii. 25.)

"8. To exercise tenderness, patience, and compassion towards all men, (Tit. iii. 2.)

9. To make reflections on themselves when they read the holy bible, (1 Cor. x. 14.) or other good books, and when they hear ser

mons.

"10. To shun all foreseen occasions of evil, (1 Thess. v. 22;) as evil company, known temptations, &c.

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11. To think often on the different estates of the glorified and the damned in the unchangeable eternity to which we are hastening, (Luke xvi. 25.)

"12. To examine themselves (2 Cor. xiii. 5) every night, what good or evil they have done in the day past.

13. To keep a private fast (Matt. vi. 16) once a month, (especially near their approach to the Lord's table, (Luke v. 35,) if at their own disposal; or to fast from some meals when they may conveniently.

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14. To mortify the flesh, with its affections and lusts, (Gal. v.

19-24.)

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15. To advance in heavenly-mindedness, and in all grace, (1 Pet. iii. 8.)

"16. To shun spiritual pride, and the effects of it, as railing, anger, peevishness, and impatience of contradiction, and the like.

17. To pray for the whole society in their private prayers, (James v. 16.)

"18. To read pious books often for their edification, but especial. ly the holy bible, (John v. 39;) and herein particularly, Matt. v. vi. vii. Luke xv. xvi. Rom. xii. xiii. Eph. v. vi. 1 Thess. v. Rev. i. ii. iii. xxi. xxii And in the Old Testament, Lev. xxvi. Deut. xxviii. Isaiah liii. Ezek. xxxvi.

"19. To be continually mindful of the great obligation of this special profession of religion; and to walk so circumspectly, that none may be offended or discouraged from it by what they see in them; nor occasion given to any to speak reproachfully of it.

“20. To shun all manner of affectation and moroseness; and be of a civil and obliging deportment to all men.

"XI. That they often consider, with an awful dread of God's wrath, (Mal. iii. 16,) the sad height to which the sins of many are advanced in this our nation; and the bleeding divisions thereof in church (Judg. v. 15) and state; and that every member be ready to do what, upon consulting with each other, shall be thought advisable towards the punishment of publick profaneness, (Deut. xiii. 8. Levit. xxiv. 11,) according to the good laws of our land, required to be put in execution by the king's and the late queen's special order.

"XII. That each member shall encourage the catechising (Deut. vi. 7. Josh. xxiv. 15) of young and ignorant people in their respective families, according to their stations and abilities; and shall observe all manner of religious family duties.

"XIII. That the major part of the society shall have power to make a new order to bind the whole when need requires, if it be approved by a pious and learned minister of the Church of England, nominated by the whole society.

"XIV. That these orders shall be read over at least four times in the year by one of the stewards; and that with such deliberation, that each member may have time to examine himself by them, or to speak his mind in any thing relating to them.

"XV. Lastly, That every member of this society shall, after mature deliberation and due trial, subscribe his name to these orders, to express his approbation of them, and his resolution to endeavour to live up to them. In order to which, he shall constantly keep a copy of them by him."

These rules appear to have been well calculated to promote edification and personal piety in the several members, which was the first and principal object of these religious societies. "They did not, however, confine themselves to this single design, but endeavoured to promote piety in others in various ways. For this purpose they pro cured sermons to be preached every Sunday evening, in many of the largest churches in the city, either by way of preparation for the Lord's supper, or to engage communicants to a suitable holiness of life after partaking of that sacrament, which was also administered in many churches every Sunday. They further extended their charity to deserving objects in all parts of London and its suburbs; and by the pecuniary collections which they procured to be made, many clergymen were maintained to read prayers in so many places, and at so many different hours, that devout persons might have that comfort at every hour of the day. Among other benefits which resulted from these religious associations was the institution of societies for reformation of manners, and THE ESTABLISHMENT OF THE TWO VENERABLE SOCIETIES FOR PROPAGATING THE GOSPEL IN FOREIGN PARTS, AND FOR PROMOTING CHRISTIAN knowledge AT HOME AS WELL AS ABROAD; both of which subsist to this day with increasing activity and usefulness." It may be added, that the religious societies which form the subject of this article, and whose rules are above given, continued to meet for many years, and were not extinguished at the conclusion of the reign of George II. [For further particulars, let the reader consult Dr. Woodward's account already mentioned, p. 120, &c. Ed. 1698. Bp. Kidder's Life of Dr. Horneck, Bp. Burnet's History of his own times, and Brewster's Secular Essay.]

ADVERSARIA.

INFIDELITY. A servant, who had made the improvement that might be expected from hearing the irreligious and blasphemous conversa

tion continually passing at the table where it was his place to wait,* took an opportunity to rob his master. Being apprehended, and urged to give a reason for this infamous behaviour, "Sir," said he, "I had heard you so often talk of the impossibility of a future state, and that after death there was no reward for virtue nor punishment for vice, that I was tempted to commit the robbery." Well but," replied

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the master, "had you no fear of that death which the laws of your country inflict upon the crime?" "Sir," rejoined the servant, looking sternly at his master, "what is that to you, if I had a mind to venture that? You had removed my greatest terrour; why should I fear the less?" Bishop Horne's Works. vi. pp. 51, 52. Lond. 1809.

FOR THE GOSPEL ADVOCATE.

EXTRACT FROM THE MESSIAH.
BOOK II.

Translated from the original German of Klopstock
(CONTINUED FROM VOL. III. PAge 387.)

THE all-infernal spoke. Meantime went forth,
From out th' Eternal, pangs against him. Still
Was the God-man within that wilderness;
And, as the arch-fiend ended, with the noise,
Dropt at his feet a wither'd leaf. Upon
The leaf there hung a dying worm.
The same look gave the Saviour of mankind
Life to the worm, and horrours sent below.
Hell sunk amazed at the mighty tread

With ev'n

Of that dread sentence; and the king grew dark,
As pitchiest night, at its approach. So veng'd
Himself the Eternal; and the powers of hell
Look'd on their lord and fearful wondered.
Beneath the throne, like hermit mourning, sat
Abdiel Abbadona, thinking on
Annihilation, and the day to come
Of awful retribution. Flitting near,
And veil'd in gloomy sadness, did he view
Pangs heap'd on pangs eternal. Now, again,
He trac'd those times of former innocence,
When, pure, he was that great Abdiel's friend,
Who, on the day rebellious, had achiev'd
A brightest deed before the eyes of God;
For he alone return'd unconquered

To God on high. With him, that gen'rous friend

* The table was that of the late Mr. Mallet. The fact is related by Davis in his Life of Garrick, vol, ii. p. 59.

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