BRIGHT wanderer! o'er the expanse of heaven, From world to world-from sun to sun. Where darkening clouds and tempests roll; Like beacons to thy path are given : Speed, brilliant stranger! speed thee o'er And darkness close thy long career; When yon bright stars have ceased to roll, When heaven and earth have passed away! W. REYNOLDS. ECCE HOMO! THE Saviour! the Saviour! by prophets foretold, own; A reed for his sceptre, and thorns for his crown; The victim! the victim! a sentence is given, Behold the bright glory that circles His head, The judgment! the judgment; Behold him again; Can gaze on yonder starry sphere, Yet cling to earth,-nor sigh to leave The prisoning clay that binds him here. With thee! my raptured thoughts would trace Each glittering gem-each golden star, And follow through unbounded space The rolling of thy rapid car. Or, have they sinned and fallen too? By withering grief, or wasting care? Hath death his gloomy mansion made? Or sorrow found a dwelling there? Ah, no! I see in yonder sphere, Bright realms, whose peace no sorrow mars: And breaks on mine enchanted ear, The music of the morning stars; Their joyous anthem first began; To hymn their great Creator's praise. And star is answering unto star! Blessed with a sight surpassing thine; pears, More prompt to aid the spirit's strength with "thoughts too deep for tears." Within that solemn stateliness, whose nameless influence dwells, Where dimly hangs the lingering mist in deep and silent dells, Where faintly on the golden moss the chequered beam is shed, And rustles not the leafy roof above the wanderer's head. There is a calm and still delight, a tempered joy, which throws O'er all its own prevailing sense of undisturbed repose, Which reads but in the deep blue heaven a sign from gloom to cease, And hears but in the wind's faint breath the whispered word of peace. Then, in the breathing hour of morn, while yet with quivering wings Borne upward to the rosy cloud the lark exulting sings, To watch the harvest's countless ranks, with mingled poppies bright, Rise like a battled host from earth, to catch the streaming light; It is related of a heathen that, being in a vessel at sea during the supernatural darkness, which announced the completion of the great Sacrifice,he exclaimed: "Either the end of the world is come, or a god has expired." REVIEW.-The History of Dissenters, from the Revolution to the Year 1808. By David Bogue, D.D. and James Bennet, D.D. second edition. 2 Vols. London Westley and Davis. 1833. THE Act of Toleration formed a new epoch in the ecclesiastical history of Great Britain, and reflected a glory on the æra which gave it birth. After many ages of religious contention, it put an end to the fines, bonds, and imprisonments which had so long harassed the conscientious. Though this act was partial and limited in its operation, and savoured of the spirit of the times, it gave to a numerous body of citizens a weight in the political scale, which, though it was their birth-right, the illiberality and injustice of former times had denied them. The spirit of inquiry also, to which the act of toleration gave existence, embraced various subjects that had not before fallen under investigation. The alarm and danger which the church of England felt during the reign of James II., contributed much to prepare the way for an act of toleration. This fear disposed the endowed clergy to make common cause with the Dissenters, and led them to promise, that if, by their united means, the nation was delivered from its then alarming condition, "the Dissenters should find them disposed to do every thing in their power to bring about a re-union, on terms of conformity to which they could easily submit. Forgetting past injuries, (and to forget injuries so numerous and aggravated was no ordinary piece of heroism,) the Dissenters cordially co-operated with their fellow-protestants in opposition to popery; and, throw ing the whole weight of their influence into the scale, gave a powerful ascendancy to the Prince of Orange." The Revolution being thus happily accomplished, the non-conformists naturally looked for the fulfilment of the fair promises which had then been lately made to them by the high-church party. Whatever the king had promised on this head, he was desirous to perform. "Trained up during his early years in a private station, and mixing with mankind on the footing of equality, he had more knowledge of human nature than usually falls to the lot of those who are educated for a throne. It was also an advantage to him, that, from his childhood, he had seen different religious sects living together in harmony. Persons residing in a country where there are none but those of their own creed, are apt to think of other denominations with a kind of horror. From such bigotry, William was entirely free: he ferent religious denominations enjoying the had a liberality of mind in respect to difrights of conscience, which none of the rulers of England, with the exception of Cromwell, had ever possessed. "The Prince of Orange," says Bishop Burnet, "always thought that conscience was God's province, and that it ought not to be imposed upon and his experience in Holland made him look on toleration as one of the wisest measures of government." In consequence of the changes produced by the Revolution, a considerable number of offices, hoth civil and military, being left vacant, required proper persons to fill them. It was William's wish to be able to call into public service the talents of any of his protestant subjects, without exception; and he thus expressed himself to both houses of parliament:-" As I doubt not but you will sufficiently provide against papists, so I hope you will leave room for the admission of all protestants who are willing and able to serve me. This conjunction will tend to the better uniting you among yourselves, and strengthening you against your common adversaries." This speech from the king gave rise to a motion in the house of lords, for introducing a clause in the bill, by which it was proposed to take away the necessity of receiving the sacrament according to the ceremonies of the endowed church, in order to make a man capable of enjoying any public office or place of trust. But here the king was advanced a century before most of his subjects, for, when the clause was reported to the house, it was rejected by a large majority; and the conduct of the king gave great offence to the high-church bigots, who became his bitterest enemies. William was not, however, to be easily moved from his enlightened purposes. He had other liberal objects in view respecting the Dissenters. One was a comprehension, which would, by removing exceptionable parts of the rubric, bring many of the Presbyterians into the church; the other plan was, a toleration for such as could not conscientiously enter the Establishment. The former object failed, but the latter succeeded. A bill was introduced into the House of Lords on the 28th of February, 1689, and received the royal assent in May following. This measure, known by the name of "the Act of Toleration," was a great acquisition to the cause of religious liberty. In the language of Lord Mansfield, "it rendered that which was before illegal, now legal; the dissenting mode of worship is allowed by that act; it is not only exempted from punishment, but rendered lawful; it is put under the protection, and not merely at the connivance, of the law." From this period, the mind of the civilized world seems to have expanded itself with vigour. Here was laid the basis of that religious liberty which has since spread both in Europe and America. But after all that can be said in favour of the measure, it must still be confessed that this first charter of religious liberty was confused and partial. It by no means repealed all the penal statutes on the subject of religion. The laws against the Papists remained in full force. It did not abrogate the statutes of Elizabeth and James I. which inflict penalties on such as absent themselves from church. The Socinians and Arians were excluded; and as to those dissenters whom it does include, its influence is confined. In order to enjoy the benefits which it confers, dissenting ministers were obliged to sign thirtyfive articles and a half, of the church of England. From others, relating to episcopal government and ceremonies, they were exempted. The sagacious John Locke speaks of this Act with great truth in a letter to Limborch, "You have, I doubt not, heard before this, that toleration is at last established here by law. Not, indeed, with that latitude which you, and other Christians like you, free from ambition and prejudice, and lovers of truth, might wish. But it is a great point to proceed so far. In these beginnings are laid, I hope, those foundations of liberty and peace, in which the church of Christ will be finally established." But it is time to advert to the work which is the subject of the present review. We are informed that this edition of the history of Dissenters has been conducted through the press by the surviving author, he being guided by previous arrangements made with his venerable departed coadjutor. The introductory chapter of the work commences with a sketch of the history of Christianity, from its introduction into Britain, to the Revolution. This part of the work displays great research and knowledge of the subject, and is most judiciously compressed. The arbitrary character of Queen Elizabeth, in matters of religion especially, is properly exposed. She had no sooner succeeded to the throne, than she proved herself the genuine child of Henry; for she commenced by forbidding her subjects to be reformed sooner, or farther, than she chose. The English establishment was then settled nearly upon its present basis. The Puritans resisted many of the foolish forms and ceremonies then enforced, particularly the Popish habits. On this resistance we have the following remarks by the Dissenting historians: "Hating to see themselves so much like Popish priests, the Puritan clergy took the liberty to officiate without the appointed habits. But as this contempt of the Queen's ecclesiastical supremacy was an unpardonable sin, the London clergy were summoned to appear before the ecclesiastical commission. The Bishop's chancellor thus addressed them. Ye ministers of London, the council's pleasure is, that ye strictly keep the unity of apparel, like this man (pointing to a Mr. Cole in full uniform) with a square cap; a scholar's gown, priest-like, a tippet, and in the church a linen surplice. Ye that will subscribe, write volo; those who will not, write nolo. On attempting to speak, they were commanded to hold their peace; and while sixty-one out of a hundred subscribed, thirty chose rather to starve." After this exhibition, which shews that a refusal to wear the Popish vestments was one of the grand principles of noncon. formity, how is it that the dissenting ministers of the present day, especially in London, seem so fond of the Popish habits? It will probably be said, that they are indifferent, when not imposed. If this be the case, the idea of imposition being excluded, "the canonical dress of a Popish priest, the red hat of a cardinal, and the triple crown of a pontiff, may all be justified;" for in themselves they are equally harmless as the gown or the band. When a non-conformist minister is beheld discharging his pastoral functions in the clerical habit, we do not see how he can successfully argue with his conforming brethren. If he plead, as is generally the case, the example of Christ or his apostles, in opposition to the decrees of Councils and of Synods, might they not very pertinently ask him, "How, Sir, came you by this canonical attire? Is this a specimen of primitive simplicity? Which of the apostles have you taken for your model ?* Instead of thus symbolizing with "the mystery of iniquity," the dissenting ministers should throw away the garments with disdain, accounting their forefathers as unjustly treated. An affectionate son would not voluntarily put on a garb, for the rejection of which his father had suffered fines, bonds, and imprisonments. It does certainly appear strange that so many dissenting ministers should be out of love with every thing in the church but the habits, and especially when this makes an important concession, in favour of those arguments which ignorance and superstition invent, to support all the mummeries introduced into the worship of God. It is certainly due to the Baptists to say, that they have shown firmer attachment to the principles of nonconformity, as it respects the rejection of the garments, than their Independent or Presbyterian brethren. It will, perhaps, be said that the gowns worn by dissenting ministers are not made exactly in the same way as the popish or episcopal gown. To this it may be stated, what an excellent minister said in the reign of Elizabeth, when urged by the ordinary to wear the surplice, which he refused to do because it was the very same which the mass priest had used. This was admitted; and the bishop commanded another surplice to be made, cut in a different manner. This, when sent to the church, the minister took up, and thus addressed his hearers, "Good people, the bishop confessed that the other surplice was not fit to be worn by a minister of the Gospel; but judge ye, if this be not as like the former as one egg is like another.”— Ame's Fresh Suit. But to return to our history. We are next furnished with a statement of the "fundamental principles" upon which dissenters build their system; and afterwards, with a detailed account of "the more particular reasons why they object to the endowed church of this kingdom. One of these objections is, that the Dissenters deny the Church of England hath power to decree rites and ceremonies, or has authority in matters of faith. On this subject we have the following pertinent observations : "If the church of England has a right to enjoin the wearing of surplices and gowns, as she formerly • See a Tract entitled, "The Inconsistency of Dissenting Ministers wearing Gowns and Bands, and adopting honorary Titles." did hoods, tippets, and many other things, so has the church of Rome to appoint all the fantastic wardrobe of her cathedrals. If the church of England has a right to decree that the sign of the cross shall be used in the baptism of every child, has not the church of Rome as good a right to order that the priest shall put his fingers into its ears, as a sign that it shall listen to the word of truth, and salt upon its tongue, as a sign that its conversation shall be always with grace; and to administer to it milk and honey, in token that it shall love the sincere milk of the word." This we think fair reasoning. Our historians next proceed to give a brief but comprehensive account of the rise, progress, and discipline of the several denominations of Dissenters who existed in this kingdom previously to the death of Queen Anne, namely, the PresbyteriansIndependents-Baptists—and Quakers. Chap. IV. Gives us a short account of the Seminaries amongst the Dissenterstheir origin, situations, and the tutors who have presided over them-also the method of education pursued therein. Chap. V. is occupied with what is termed the "outward state of Dissenters " at the commencement of the 18th century. This refers to their numbers, and rank in society. The labours of their ministers, and their support-also their public services and associations. Chap. VI. Gives the state of religion amongst the Dissenters during the reign of King William and Queen Anne. We cannot refrain from making an extract or two from this chapter. The historians are silent as to whether they place the Dissenters of that period in contrast with those of the present day : "The earliest dissenting preachers insisted chiefly on the most important subjects, and the minds of their hearers were habitually recalled to the view of redeeming love. The efficacy of this is incalculable. Topics of inferior moment, however ably and ingeniously treated, effect little on the hearts either of sinners or saints. * * A close and pungent application of the doctrine to the conscience closed these sermons. The manner of preaching was warm, affectionate, and animated. Dissenting ministers of that day were fervent in their public prayers. They had learned in the school of persecution to wrestle mightily with God, and they brought a holy unction into the sanctuary, which penetrated deeply into the hearts of the people, "The peculiar excellency of the dissenting laity of this period was their great attention to the secret exercises of devotion. Morning and evening they had their seasons of retirement; and, according to their leisure, half an hour or more was employed in reading the Scriptures, in perus. ing the most spiritual writings, chiefly of the Puritans and Nonconformists, in meditation, selfexamination, and prayer. * * * The amusements of the world they looked upon with disapprobation. At a card table, an assembly, or a theatre, a dissenter, professing piety, could not be found. Among the more sober delights of domestic life, they sought their pleasure." Chap. VII. Contains a short biographical notice of the lives of several eminent Dissenting ministers, with a sketch of lives of Richard Cromwell and Lady Hewley. What is termed the second period of the history of the Dissenters, commences with a chapter entitled "New Sects," or such as have arisen since the demise of Queen Anne. In speaking of the Arminian Methodists, our historians make use of some severe, if not bitter, epithets. We had hoped to find expunged, in the second edition of the work, those tart and uncharitable expressions which gave such just offence at their first appearance, but we are sorry to find that there is but little difference, in this respect, between the two editions. It clearly appears that the epithet Methodist was known, as relating to a religious sect in England, long before the founder of Arminian Methodism was born, for one John Spencer, librarian of Sion College in Cromwell's time, speaking of the elegance of the sacred Scriptures, asks, "Where now are our Anabaptist and plain pike-staff Methodists, who esteem flowers of rhetoric in sermons no better than stinking weeds." There is no doubt, however, but that a Fellow of Morton College, Oxford, first applied this name in derision to Mr. Wesley and his associates; and it is equally certain, that the University of Oxford, that nurse of high-church prejudices, gave birth to sons who have enlisted thousands in the ranks of dissent, and who have carried the ministrations of unordained laymen to their utmost length. We are informed that : "The two Wesleys (John and Charles) during the latter part of their stay at Oxford, maintained a close intimacy with the celebrated mystic, Law, the author of 'Christian Perfection,' and 'the Cali to a Devout and Holy Life.' Two or three times in a year, these young seekers travelled sixty miles (on foot, that they might save their money for the the poor) to visit this oracle, and listen to its responses." But the Wesleys were not long suffered to be without a better guide than Law. It will be recollected by many, that on John Wesley's first missionary voyage, there were on board the vessel several Moravian brethren, in whom, during a violent storm, he beheld "meekness, purity, and benevolence," and a superiority over the ills of life and fears of death. He saw a difference between their religion and his own, and confesses, "I plainly felt I was unfit, because unwilling, to die." It was not, however, till about two years after this that he was enabled to trust in Christ alone for salvation. One Peter Bohler, a Moravian minister, then at Oxford, seems to have been useful to him. By this man," says Mr. Wesley, "I was clearly convinced of unbelief, and of the want of that faith whereby alone we are saved," and he soon after enjoyed the delights of assurance. Mr. Wesley now determined to sojourn for awhile with the Moravians in Germany. After a visit to Count Zinzendorf, he went to Hernhuth, where he conversed with the leaders of the Moravian church, and then returned to London. Whatever was the motive which influenced this expedition to the continent, it is certain that it determined Mr. Wesley to found a society of his own. We have been thus particular in noticing the intimacy which originally subsisted between the founder of Arminian Methodism and the Moravian church, because we think there is a spirit of bitterness and uncharitableness evinced not only in Mr. Wesley's writings, but also in the conduct of some of his followers, towards that honoured society. It should never be forgotten, how much the founder of Methodism was indebted to the Moravians, and therefore we are sorry to meet with the following passage in Mr. Wesley's Journal, "As for the teachers in their church (the Moravian) it is my solemn belief (I speak it with grief and reluctance) that they are no better than a kind of Protestant Jesuits." They have also been accused, by Mr. Wesley, whom some would think the last person who should have flung about such accusations, of making Count Zinzendorf an infallible head of their church. The history of Arminian Methodism commences in 1741, when Mr. Wesley differed from Mr. Whitfield on the subject of universal redemption and Christian perfection. Our historians very properly make a distinction between the Arminian and Calvinistic Methodists, though the former call themselves the Methodists to the exclusion of others, yet as Mr. Whitfield "took the lead in those measures which gave a distinguishing character to the new communion," especially by first adopting field preaching, and employing laymen, those who embrace his creed protest against the monopoly of the name. Under the section of Arminian or Wesleyan Methodists we are furnished with a brief statement of their principal doctrines and discipline, and also an historical sketch of their progress. In this part of the work there are some expressions which ought to have been omitted. We do, however, fully agree with the historians in what is embodied in the following extract, for it is too late in the day to affirm that the Wesleyan Methodists are not dissenters : |