their bible. The sermon is seldom much less than an hour in length, and generally tedious. When they administer the coummunion, the minister stands in a square pew before the pulpit, and the people come as near to him as possible. The elders carry the bread and wine to them, after which, an hymn is sung, and the ceremony concludes with prayer. The communion is, for the most part, administered in the afternoon, after sermon is over; but for this practice there is no other rule but custom.

In baptizing their children, they are much the same as in the church of Scotland, for the minister performs the ceremony either in their meetings or at the parents houses. There are no other particulars relating to them worth mentioning, only that they have several academies for the education of their young men for the ministry. Their preachers are more popular than some of the other Dissenters, but their number are now very small. .

An Account of the Arminian Presbyterians. The Arminian Presbyterians are very numerous, which leads us to give an account of the people who come under that denomination

We have already had occasion, and that frequently, to menion, that with respect to the terms of acceptance with God, all the reformers were of the same opinion as St. Austin. This will appear evident to every one who peruses Luther on the Galatians, Calvin's institution, the thirty nine articles of religion in the church of England, and the old Scottish confession of faith. It is inconsistent with the impartiality we have hitherto adhered, to give our own opinions on the subject. From the death of the apostles, there are near one hundred years obscured, by something worse, if possible, than Egyptian dark.ness. If there were any writing s among the Christians, they are now lost to us; and as for the espistles that go under the name of Ignatius, they are undoubtedly spurious.

This, however, is certain, that from the time of Clemens Romanus, down to the time of St. Austin, all the writings we have are against him. Whether there were any who held the same doctrines before, is utterly unknown to us. The argument strikes two ways, and, indeed, with equal force.

First, it is remarkable, that although there were many writers before St. Austin, yet not one of them embraces the same sentiments with him. Secondly, had his doctrine been new, is.it not natural to be

lieve that he would have been powerfully opposed. And yet we read of no one person who did oppose him, except the famous Pelagius. In this state of uncertainty, we leave the reader to judge for himself, and proceed to lay before the reader, some account of Arminius himself.

James Arminius was born at Haerlem, in Holland, 1580, his father being a very reputable man in that place. From his most early youth, he discovered such a sweetness of temper, that he became the admiration of all who knew him. About seventeen, having made great progress in grammar learning, he was sent to the university of Geneva, where he studied divinity, church history, and criticism. He read over all the Greek fathers, and imbibed their sentiments. When fatigued with study he walked out into a grove of trees, near the side of the lake, which has ever since been called Arminius's Walk.

Having taken his degrees, he left the university with the character of a pious young gentleman, and an excellent scholar. Indeed, there can be but little doubts remaining concerning his extensive knowledge, when at only the age of twenty-five he was appointed by the States-general, professor of divinity in their university of Leyden. He began his lectures with discourses on the epistles to the Romans and Galatians, where it is supposed the strength of the Calvinistical argument lays.

It was now that Arminius began to teach publicly those sentiments which he had long embraced. The force of conviction from the perusal of the Greek fathers led him to it; and it is an established maxim, that what men believe to be true they will teach.

His sentiments have always been reduced to the following points:

First, that by predestination is meant, God's eternal purpose to send the gospel to whom he pleases, and in that sense, he understood the words, God will have mercy on whom he will have mercy, and whom he will he hardeneth. By hardening people he understood, that God would withhold from them the blessings promised to believers by the promulga tion of the gospel.

Secondly, he asserted, that in conformity with the Greek church, God had given every man power to turn from sin to righteousness, and, in that sense he understood those words, Ye will not come unto me that ye may may have life. And again, all those expressions in the bible, upon which exhortations are founded; for as he said, what occasion for exhortation to mento perform any duties, if they have not the power to do it.

Thirdly,

says;

He came to make the blessing flow,
Far as the curse is found.

Lastly, in conformity with the ancient Greek church, he asserted, that there was no such thing as final perseverance, for men might at any time fall off from grace. In this sense he understood the words, be not high-minded, but fear, and let him who standeth take heed lest he fall. And again, that parable of Christ's, where speaking of an apostate, he says, The last end of that man shall be worse than the first. And he likewise adverted to all those passages where there is an intimation of falling off from grace.

The apparent novelty of these doctrines, at a time when men's minds were not properly settled concerning religious disputes, because they had not been hitherto contradicted, created much confu

sion.

James I. of England, who pretended to have much knowledge in theological controversies, wrote. a severe letter to the States-general, in which he inserted, that Arminius should be burnt alive. Perhaps this sentence might have been put in execution, had not Arminius died soon after. His sentiments, however, did not die with him; for many learned men in Holland embraced them, among whom was Episcopius, (it should be bishop) and the famous Grotius, celebrated all over Europe for his treatise on the laws of peace and war. Political interests took place with polemical disputes, and James I.. of England, though a man of learning, like a true pedagogue, influenced the Protestant princes to call, what is vulgarly called, a general council. Just as if the gospel of Christ Jesus, which is so clearly revealed in the New Testament, could be better illustrated by a parcel of priests with gowns and cassocks. This council or rather synod (for so it was called) met at Dort, 1617, and there were several No. 30

commissioners from all the Protestant states in Europe. They met in the church of Dort, where we have seen paintings of the most celebratel amongst them, particularly the famous bishop Hall. As the assembly was composed of partial men, it was no difficult matter to get the opinions of Arminius condemned. They were condemned, and those who professed them were thrown into prison, among whom was the famous Grotius, who made his escape, and was afterwards taken into the service of Christina, queen of Sweden.

But notwithstanding all the rigour made use of by James, and the other Protestant princes in Europe, Arminianism grew and flourished. All the Lutherans embraced it; and this much is certain, that at the restoration of Charles II. in 1660, there was not a divine in the established church of any note, who did not preach the same doctrines. It has for many years become as it were universal in the church of England, and it is to be found in many parts of Scotland; but this leads us to consider in what manner the English Presbyterians first embraced it, together with its causes and consequences.

About the year 1691, just after the toleration act took place, some books were published concerning Antinomian principles; for before that time, the generality of the English Dissenters were Calvinists. This provoked one Dr. Williams, a man of vast fortune, some learning, but no eloquence, to write a book entitled, "Gospel Truth Stated." In this work he deviated from many of his brethren, who, in their writings, had made salvation an absolute thing, whereas, he made it conditional, depending on faith.

He said, that repentance must come before faith; whereas, the Calvinists had always asserted, that there could be no repentance without faith. This man was undoubtedly a moderate Calvinist, or, in other words, a strict Arminian. But from this time a schism took place among the Protestant Dissenters in England. The most learned among them inclined to Dr. Williams's notions, and what is rather remarkable, they improved upon them. Every year they became more and more loose in their doctrines, till at last their sermons were little better than systems of Deism. They seemed, as they still do, to take a pleasure in teaching their people just what they may read in Seneca, or Epictetus, without so much as adhering to any thing in the gospel. The consequence has been, that they are forsaken by their people, and left in distress. They have nothing now left them but to preach against government, and as most of their hearers are rebels this procures them a scanty subsistence. The ministers are still numerous, but the hearers are few; 8Q

for

for their dull tedious discourses will not go down with the generality of people.

They are undoubtedly very impolitic in one part of their conduct; for although they know that it is consistent with human nature to court popularity, yer they affect to despise it. The consequence is, they have few hearers left, except such as are enemies to the government. Indeed, it may justly be said of them, that in order to starve theinselves and their families, they have embraced all the sentiments of the Arians and Socinians, and the truths of the gospel are rather nauseous to them. But we shall have occasion to mention another sect of Dissenters still more erroneous than they. In all their public. offices these people are the same as those we have already described..

Account of the Arian Presbyterians..

We have already, in the course of this work, taken notice of the origin of those people called Arians, who sprung up at Alexandria, about the middle of the fourth century. Little notice has been taken of them by the writers of the middle ages; but at the reformation some persons actually declared themselves to be of these sentiments.

This, indeed, is not much to be wondered at when we consider the unsettled state of the times, the agitations into which men's minds were thrown by a change from the grossest superstition to rational religion, and the religious disputes which naturally took place in consequence of agitated arguments concerning the worst of all subjects, namely, polemical divinity.

However, after the reformation was established in those nations which embraced it, we find but very little account of the Arians for more than a century. In 1616, two of them were burnt alive at Litchfield, in Staffordshire, on the abominable act of Henry IV. and the Puritans in New-England, burnt about three or four more, during the time of Oliver Cromwell.

Persecution, during the reign of Charles II. kept the English Dissenters in one mind; but no sooner did the revolution take place, and men were allowed that liberty which is the inherent right of every rational creature, than they abused it to licen

tiousness.

About the year 1720, one Mr. Pearce, a Dissenting minister at Exeter, who had written a learned treatise in defence of his brethren, began to broach some new doctrines concerning the trinity, which

created much confusion, and many of the ministers who were very numerous in those parts, entered into an association, to prefer a bill of indictment against Mr. Pearce, for denying the doctrines of the trinity. This was such an instance of madness as cannot be paralleled in church history, but to the everlasting honour of the grand jury, the bill was returned Ignoramus. These doctrines, however, . spread far and wide, and within a few years, many of the Presbyterians embraced them; and indeed, it may added, that those amongst them, who would . wish to shelter themselves under the name of Arminians are now become Arians..

There are now some things necessary to be taken notice of in treating of the Arian Presbyterians, and the rather so because there were Arians in England some years before they declared themselves to be of those sentiments. If a man goes into one of their congregations, unless he is of a particular genius,. he will not know what they mean. A friend of the author has heard some of them, for a whole hour together, hold out the glory of Christ, and, in the conclusion, declare that he was no more than a created being.

Their congregations are numerous throughout England, but the hearers are so few, that they are not able to support the minister. Their sermons. are in general to the ignorant very ambiguous, but to those who know any thing of Christianity, they are worse than Heathenism. Most of their congregations begin to drop off, and there is no wonder, for those who love the New Testament, love Jesus Christ as a saviour. But it would seem, that these Arian Presbyterians, in order to support their wild romantic notions, did every thing in their power to drive their people away from their assemblies. The author of this has actually heard one or more of their ministers, spend the whole of their sermons in endeavouring to make it appear, that Christ was not an object of worship. That he was a mere man whom God had created, but they, at the same time, allowed him to be a mediator between God and sin

ners.

How this can be reconciled to all the accounts we have of the Divine Redeemer, we leave the reader to judge. We may justly say, that if Christ was not God, and one with the father, our faith is vain, and we have believed in vain. Let us only consider, how different from this the sentiments of the most pious men have been in all ages and nations; and it was esteemed the peculiar glory of Protestants, to look upon Christ as their saviour.

And here is the very strength of the argument; for if our sins were committed against an infinite

being, consequently none but one of an equal nature, could make an atonement for them.

All the hopes that a sinner can have, must be through the mediation of Christ, and those who despise that mediation, cannot expect the divine mercy. All blessings were first promised to Christ in his human nature, and these were to be transmitted by him to all his faithful followers.

Some of the Arian Presbyterians have compiled a new liturgy, which is, perhaps, the worst composition that ever was read by men. In the midst of their prayers, we find them denying the divinity of Christ, and they seem to dwell with pleasure on the subject. But we must not stop here. Be not surprised reader. They have actually made a new Bible.

One of their teachers, celebrated for mangling the works of some of the greatest divines, actually took it into his head to collect into one book, all those texts of scripture that suited his purpose, and recommended unto his people not to read any other. If this was not making a new bible, it will be difficult to say what is.

It is observed by the pious Mr. Henry, that the way of sin is downwards, that is, as soon as men leave the truth, and the way where they could find rest to their souls, they continue sinking as it were downwards into darkness and error. Of this the following specimen of the errors of the Arian Presbyterians may suffice.

Some of their preachers have boldly asserted, that the soul of man dies with the body, which shews, that they are what the Epicurians were among the Heathens, and the Sadducees among the Jews. It is a lamentable truth, that several people, in consequence of reading those writings, have given themselves up to all sorts of debauchery.

Some others of their preachers have asserted, that the soul sleeps from death till the general resurrection. This is an ancient heresy, for we read of a sect of people commonly called Soul Sleepers, who appeared in Egypt, in Syria, before the time of Constantine the Great.

There is a third sort, at the head of whom is a divine, famous for his knowledge in politics, who asserts, by eternal punishment, is meant, eternal annihilation. They say, that after the last judgment is over, and the righteous acquitted by their Lord, the wicked will be condemned and burnt to ashes with the earth. Now these people must be materialists, for how could the fire burn the soul..

We have mentioned these things not from motives of ill-nature, but compassion, and to shew that

there is no end to error. What man who has read the writings of those Dissenters who died about fourscore years ago, such as Bates, Howe, Baxter, and many others, would imagine that they could be succeeded by men who are greater enemies to the Christian religion than the Deists are, nay, who actually deny one of the leading principles of natural religion, namely, the immortality of the soul. A very intelligent person, who is now a Dissenting minister, once observed to us, that ever since the publication of Dr. Williams's book on Gospel Truth, the English Presbyterians have been successively plunging as to were into errors; and as they have made a new bible, so they inay, in time, recommend a new God.

It is, however, melancholy to consider what dis-traction they have driven the people into. Those who used formerly to go regularly to their meetings, and heard the gospel preached, seldom go now to any place of worship at all.

There is, however, this advantage attends them and their ministrations, namely, that they cannot do much harm, for the largest meeting they have has only a few hearers. Two of their chief preachers in London, preached away both their congregations, and both meetings were advertised to be let. Most of their ministers are very needy, and it is but a few years since the Calvinistical Presbyterians made a collection to supply the wants of one of them. How strong must the hatred these men have to the divinity of Christ be, when they will suffer all these hardships, rather than inculcate those truths that were taught by their ancestors.

But still there are exceptions. About twelve: years ago, a noble lord, equally famous for his knowledge in politics and heresy, fixed his eyes upon such clergymen, whether Dissenters or others, who denied the divinity of Christ. Of those there: were three brothers, all Arian Presbyterian ministers. His lordship sent one of these to study physic, and the other two he presented to livings in the church of England. Thus for the sake of livings, the men who denied the divinity of Christ, could not only subscribe the thirty-nine articles, but even read the Athanasian Creed.

In all their ceremonies of worship, they observe the same forms which we have already mentioned, except those who read their printed liturgy, but that is only in a few places. Some of them read a prayer in manuscript, and their sermons are all written. They have no discipline nor government, and in their congregations, the people seem cold: and insensible, while the preacher is delivering his

moral

moral harangue, or depreciating the glories of Christ Jesus. No new members are added, therefore there will be probably none left after the present generation.

We shall conclude this article by observing, that such people as belong to them, never instruct their children in any catechisms, so that they are shockingly ignorant. They do not so much as know those very points by which their religion is distinguished. The cold lifeless manner in which the minister preaches, makes them despise all religion, or at least, not to regard any.

Account of the Socinian Presbyterians.

Solomon, the wisest prince that ever lived in the world, says, there were four things he could not understand, namely the way of a ship in the sea; the way of an eagle in the air; the way of the conies on the rocks; and the way of a man with a maid. But what would that great prince have said had he lived in our time, to see such variety of forms and sentiments in religion as we have amongst us, and all these bearing the names of Christians and Protestants. Perhaps he would have said, as he did, on another occasion, "God hath made man upright, but he hath sought out many inventions.”

There is nothing has contributed more towards the propagation of popery in this country, than the various sects we are divided into. The first thing a Romish priest advances in conversation with such Protestants as he intends to convert, is our difference in religion. He tells the person, that the Roman catholics are all united, whereas, the Protestant religion, is like a dreadful monster with a great number of heads. But he does not stop here.

He tells him, that any sect denies the divinity of Christ; another that of the holy ghost: a third the immortality of the soul; a fourth the resurrection of the body; a fifth the eternity of hell torments, &c. &c. &c.

This is the way they make converts, as they call them; and it is told by themselves, that within these twenty years, they have drawn over ro their communion above twenty thousand Protestants, many of whom were Dissenters. And this is not much to be wondered at, when we consider, what a thing it is for weak minds to be distracted about religious opinions. These poor unfortunate people, no sooner embraced Popery, than they imagined

A few years ago, a Socinian minister in London, preached away all his congregation; and one of them, a person of sense and great abilities, turned Roman catholic. That man is still alive, and boasts that there is seldom a week in which he does not gain some proselytes. But to proceed with our subject.

Faustus Socinus, from whom these people take their name, was a physician of some repute at Si-. enna, in Italy, about the time of the reformation. The profligacy of the court, and the corruption of the church of Rome, convinced him, that Christianity was not to be found there. And as he had been taught to believe in the unity of the church, so he imagined that Christianity was not to be found among the Protestants, because they were divided into many parties.

However, as nothing could please him that he saw or heard, he resolved to make a new religion to suit his own fancy.

He taught, like the Arians, that to believe in the divinity of Christ, was to destroy the unity of the godhead; adding, that if there were three persons, there might be three hundred, or any number whatHe said, that the texts made use of to prove the divinity of Christ, ought to be understood in a different sense.

ever.

The Arians admit, that Christ existed before the world was created; but the Socinians say, he had no existence till his body was formed in the womb of the virgin. As for the incarnation of Christ, they think that it is not to be considered as mira culous; and they maintain, that it cannot be proved from the sacred scriptures. They say, that had it been necessary to believe in the incarnation, the bible would have mentioned it. One would think these people had never read the bible, for the incarnation was prophesied in the Old Testament, and it is related at large in the New.

About four years ago, a Socinian minister wrote a pamphlet to prove that the virgin spoken of in Isaiah, was not the Virgin Mary, and that the child to be born was Hezekiah. In answer to this, Mr. Sharp wrote a learned tract, and he was seconded by a pious German divine, now at Hesse-Cassel.

One