which each replied, "I will, God being my helper." Every Christian reader knows the successes of these servants of God in the South Seas.

Scriptural piety and genuine Christianity were here happily illustrated, in conformity with the catholic principle laid down at the General Meeting in May, when it was resolved, "That to prevent, if possible, any cause of future discussion, it is declared to be a fundamental principle of the Missionary Society, that its design is not to send Presbyterianism, Independency, Episcopacy, or any other form of church order, but the glorious gospel of the blessed God, to the Heathen; and that it shall be left to the minds of the persons whom God may call into the fellowship of his Son from among them, to assume for themselves such form of church government as to them shall appear most agreeable to the Word of God."

"THE MISSIONARY SOCIETY," thus formed, sending out a ship with so many missionaries to the Heathen, awakened the attention of the whole religious community; and led to a series of operations, both within the churches of the Dissenters, and in the church of England, which have been the means of unnumbered blessings to our country and to all nations. New life and zeal appeared to be imparted immediately to multitudes of all denominations, constraining them to honour their profession as Christians.

Scotland participated in this effusion of the Holy Spirit, and in 1796, was formed the "Scottish Missionary Society." Evangelical labours were now more clearly perceived to be needful for our own country; and those who were the most zealous for the cause of Christ abroad, became the most consistently alive to the interests of religion at home. Hants, Surrey, and Sussex, engaged the benevolent regards of several London ministers, who determined on adopting means to evangelize our neglected peasantry. "The Village Itinerancy, or Evangelical Association for spreading the gospel in England," was formed in London in 1796, the Rev. John Eyre, M. A., a clergyman of enlarged benevolence of heart, uniting with Dissenters in this Institution.

Numerous villages around the metropolis remaining desti

tute of the means of grace, especially of an evangelical ministry, the "London Itinerant Society' was formed, in 1796. Many preaching stations and Sunday schools were established by this Society, which employed as agents gifted laymen generally within fifteen miles of London.

Influenced by the same Holy Spirit to seek the immortal benefit of their countrymen, the ministers and churches of the Baptist denomination formed the "Baptist Home Missionary Society" in 1797.

Religion was greatly promoted by these several institutions but another was found to be wanting, to furnish a cheap instrumentality. Mrs. Hannah More had set a worthy example in the "Cheap Repository Tracts;" and the Rev. G. Burder, and Rev. S. Greathead, had been worthy coadjutors by their " Village Tracts:" but another society was formed May 17, 1799, for the circulation of Religious Tracts. "The Religious Tract Society" originated principally with the Rev. Joseph Hughes, A. M., a Baptist minister near London; it includes every denomination of Christians, and its publications are prepared according to a fundamental principle, similar to that of the Missionary Society. They are to consist of "pure truth," as it is expressed in the society's first tract, written by Dr. Bogue, an Independent minister. By "pure truth," the committee add, in explanation, "when not expressed in the words of Scripture, they refer to those evangelical principles of the Reformation, in which Luther, Calvin, and Cranmer agreed. On this large portion ground, which the Churchman, the Dissenter, and the foreigner jointly occupy, they conceive that Christian union may be established and strengthened, Christian affection excited and cherished, and Christian zeal concentrated and rendered proportionably effective." On this truly catholic basis this wisely adapted institution has been carried on, and its beneficial operations have been acknowledged in every quarter of the world.

Religion was not supposed to flourish greatly during this period among the Friends, or Quakers: but this perhaps may be in some degree a mistake, owing to their unobtrusive peculiarities. Humanity, in the highest degree, was cherished by

this denomination of Dissenters; and to them principally belongs the honour of the "Abolition of the Slave Trade." They sent the first petition to parliament for the termination of that dreadful traffic, in 1783. They formed an "" Association for the Abolition of the Slave Trade," and drew up and circulated thousands of the "Case of our Fellow-Creatures, the Oppressed Africans." They sustained and encouraged Clarkson in prosecuting his inquiries on the enormities of that atrocious traffic, and they were the most constant and zealous supporters of the parliamentary measures of Wilberforce.

Genuine godliness was the chief object of pursuit with the Dissenters, and all other considerations were comparatively of little account with them: yet they were far from being regardless of their peculiar principles, and they had frequent occasion to come forth in their defence. For besides the general opprobrium and the various grievances, which they suffered as Dissenters from the chartered communion, their active zeal repeatedly called forth the most uncharitable censures and provoking attacks of high churchmen. Episcopal charges" and "visitations" furnished opportunities for indulging the spirit of bigotry, and the grossest misrepresentations and the most fearful denunciations were published concerning them, as ignorant, factious schismatics, guilty of heresy and treason. These accusations were unsparingly brought against them after the French Revolution; and the outrages committed at Birmingham, against Dr. Priestley and his friends in the burning of two chapels and several private houses in 1793, indicated the evil spirit that was cherished by mistaken bigots.

Archdeacon Daubeny's "Guide to the Church" appears to have excited the most interest; as that work places all Dissenters under the ban of the Redeemer's empire, denouncing their preachers as no ministers of Christ, and the sacraments which they minister as altogether invalid. Such temerity and uncharitableness called forth several apologists for Dissenters even among churchmen; and among these was Sir Richard Hill, Bart. who, in his 'Apology for Brotherly Love and the Doctrines of the Church of England," shows that Mr. Daubeny himself is the chief Dissenter, not only

from the principles of charity and the Scriptures, but from the doctrines of his own church; and that though "he denies the validity of any sacrament not administered by clergymen episcopally ordained, yet two metropolitans, Tillotson and Secker, and four heads of the church, James I, William III, and the first two Georges, were not episcopally baptized *.”

Bigotry being cherished and manifested so frequently against Dissenters, their defence was undertaken in a new form by Mr. Graham, a Scotch seceding minister of Newcastle, în his "Review of the Ecclesiastical Establishments of Europe." After a comprehensive survey, he announces the conclusion, that this long established connection is contrary to the dictates of the Scriptures, opposed to the genius of Christianity, fatal to the interests of religion, and dangerous to the civil state. The immediate effect of this work was not very manifest: but its influence has been proved by a progressive conviction that exclusive religious establishments are contrary to the institutions of the Holy Scriptures.

Great men abounded among the Dissenters of this period, as is manifest by the noble institutions founded by them. Some of their names have been already recorded, as they deserve to be preserved in the grateful recollection of their country. But besides the learned tutors of the several colleges, two individuals among the laity require to be mentioned with honour, as benefactors to the world. William Fuller, Esq., a banker of London, was a liberal friend to ministers of poor congregations, and to their widows. His patronage of the Heckmondwicke Academy was a blessing to Yorkshire. His benefactions to the orthodox Dissenters, in various forms, were very considerable. He left a handsome sum to a fund for the benefit of the poor clergy; and it has been stated by an Independent minister, who was intimately acquainted with him, that in the course of his life, and at his death, he gave to the support of religion in different ways to the amount of sixty thousand pounds!

John Howard, Esq. to whom the whole civilized world has agreed to give that most amiable title, THE PHILANTHROPIST,

* History of Dissenters, vol. ii, p. 496.

was a uniform intelligent Dissenter. Howard "received the thanks of both Houses of the British and Irish parliaments, for his eminent services rendered to his country and to mankind:" and Burke, the most eloquent of British statesmen, pronounced, in the senate, his merited eulogy. Howard, like his blessed Saviour, in whose atonement he believed for salvation, went about doing good;" and having "travelled, on the reform of prisons, in less than ten years, more than 42,033 miles, died of the plague, at Cherson, in Russian Tartary, January the 20th, 1790." His splendid statue of marble" was the first monument of a nation's gratitude which graced the interior of St. Paul's Cathedral, London."

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CHAPTER XV.

WESLEYAN METHODISTS TO THE CLOSE OF THE EIGHTEENTH CENTURY.

Methodism in America - Two preachers sent thither — Mr. Asbury appointed — Minutes of Conference offend some Calvinists-Satisfied by Mr. Wesley - Controversy on the subject - Methodist Magazine commenced - DEED OF DECLARATION- Methodist Missions Mr. Wesley ordains a bishop for AmericaHis justification of this measure — Death of Mr. Wesley-State of Methodism Statistics of Methodism at the close of the century.

METHODISM, in connection with Mr. Wesley, had already taken deep root in the nation; and it continued to increase, extending its influence in the power of godliness to the colonies of Great Britain. At the conference held at Leeds, in 1769, "the preachers had the pleasure of being informed, that Methodism had begun to take root in the vast continent of America. A preaching house had been built at New York, and a cry was heard, Come over and help us.' Mr. Richard Boardman and Mr. Joseph Pillmoor willingly offered themselves for this service, and took a present in their hands of fifty pounds, as a token of brotherly love. Methodism had its first introduction into America by certain persons who had emigrated thither from England and Ireland, assisted by Lieutenant (commonly called Captain) Webb, who was then in New York with the army; he preached there and at Philadelphia with great zeal and success. In 1771, Mr. Francis Asbury, who