the English Methodists. Their theological tenets are substantially those of the Evangelical clergy and orthodox Dissenters; but their constitution is equally removed from Episcopacy and strict Independency. Yet, the artificial organization which holds the private societies in subordination to the monthly meetings, and these again to the quarterly associations, is of so slender and delicate a nature, that it could hardly survive any intestine division; and it is not very improbable, that the Connexion will ultimately resolve into the Congregational polity.

There is one peculiar characteristic of the Welsh Methodists, which, though not an article of their creed, or a practice specifically enjoined or encouraged, has prevailed so extensively among them as to give rise to the appellation of Jumpers, by which they are frequently designated. The practice referred to is, "jumping, accompanied by loud expressions of praise, during the solemnization of public worship." "It has been supposed," says their Apologist, "that this is deemed a necessary qualification to prove the piety of a member of this denomination: but, when such persons are told, that many of those who are classed among the most consistent and spiritual individuals, have never been known thus to be affected, it is to be hoped that none will in future harbour an idea so erroneous." The prevalence of the practice, however, is not denied; and it is vindicated as the natural expression of great joy. The example of David, 2 Sam. vi. 16, is referred to as a Scripture precedent; and, "if the King of Israel was despised for thus jumping for joy, no wonder," it is urged, "that the poor of Wales should meet with such treatment." Acts iii. 8, is also adduced as a New Testament precedent. At Luke vi. 23, Our Lord himself uses the words, "Rejoice ye in that day, and leap for joy." "But this body of Christians, together with jumping, break out into loud expressions of praise. There are many Scriptural precedents," continues their Apologist, "for this." The passages cited are, Job xxxviii. 7; Ezra iii. 11; Luke xii.

Such as "Gogoniant, Glory! Amen," &c.

37, 39. Further, the example of an English statesman is referred to, "who, when he was informed that his Bill for emancipating Slaves had passed through the Commons House of Parliament, actually jumped off the ground, clapped his hands, and loudly exclaimed, God be praised! or words to that effect. And shall the Welsh mountaineer be branded as an enthusiastic fool, if he jump for joy, when the Holy Spirit reveals to him a way of escape to his own soul from the fetters of sin, and from the power of the destroyer? ... Who that has frequented the public meetings of the religious societies even in the metropolis of Great Britain, has not heard the stamping of feet, the clapping of hands, and the deafening applause which prevail there. Is this essential? Is this decorous? Surely, those who are guilty of this practice will not, cannot, in future blame their less refined brethren of the Principality for being the subjects of the same emotion in kind, though perhaps a little stronger in degree; and so it should be; for, in England, it is done generally in praise of man; in Wales, always in praise of God."*

This defence of the practice assumes, first, that it is the involuntary effect of strong emotion in those who are addicted to it; which may be doubted; and, secondly, that a popular mode of testifying approbation, is a suitable expression of devout praise. After all, however, the Writer denies that the Preachers of this Connexion encourage jumping, which is affirmed to be "a mere accident or non-essential of Welsh Calvinistic Methodism." The practice was first observed in the western parts of Wales about the year 1760; and spreading over a great part of the Principality, extended to other denominations besides the Calvinistic Methodists: it is said to have been even practised in some parish churches in South Wales, under the preaching of some of the Methodistic clergy. It is now, however, upon the decline; and the moderated tone

History, Constitution, &c. of the Calvinistic Methodists, Note G. The custom of testifying applause is very ancient, and it was practised even in churches. "You clap the preacher of the word," says St. Augustine, "but I desire the doer of it. Those acclamations are but the leaves of the tree; I desire the fruit of it." -Serm. 19, de Verbis Apostoli.

of those who defend it, warrants the expectation that it will soon be altogether exploded.

The congregations of the Calvinistic Methodists are now very numerous; and it is greatly to the credit of the Connexion, that they have erected and supported all their places of worship at their own cost, having in no instance appealed to their Christian brethren in England for aid.* According to a list published some years ago with their Cyffas Flydd (Confession of Faith), they had then 360 chapels in North Wales and 212 in South Wales, exclusive of about 20 in Monmouthshire. Since then, upwards of 15 new chapels have been erected. There are, besides, eight or ten in London and other large towns of England; forming a total of about. 615 stated chapels, besides a large number of school-rooms, in which religious services are regularly conducted every Sabbath. Many of the congregations are very large; but the attendance at the Associations is generally so numerous as to require to be held in the open air, the largest chapel being too small to accommodate half the hearers, who frequently amount to ten, fifteen, and even twenty thousand persons.

SECTION V.

THE IRISH DISSENTERS.

The Protestant Dissenters of Ireland are chiefly of the Presbyterian denomination, but comprise also, Wesleyan Methodists, Congregationalists, Baptists, Moravians, Quakers, and Separatists.

The principal Presbyterian body is the General Synod of Ulster, originally a branch of the Established Church of Scotland, which is believed to include in its communion a popu

"It is an invariable rule in this Connexion, that each county bear and discharge the expense incurred in building its own chapels, unless it be too poor. In that case, if it be in North Wales, the other northern counties assist it; if in South Wales, the other southern counties act in the same brotherly manner."-History, &c. Note E.

The number of
Synod in 1835,
Of the congre-

lation of 400,000 of all classes and ages. congregations under the jurisdiction of the was 235; of ministers and licentiates, 275. gations, all but fourteen or fifteen are in the province of Ulster.*

Occupying the same field as the General Synod, and in some respects its rival, is "The Presbyterian Synod," or Church of the Associate Seceders, who number about 123 congregations with the same number of ministers, exclusive of licentiates. This body, which has been formed by secessions from the General Synod, on the ground of the defection of the latter from orthodoxy, is thoroughly Calvinistic, and maintains the same discipline as is usually observed among the seceding Presbyterians of Scotland. There are about eight congregations who form a separate Presbytery in connexion with the Synod of Original Burghers in Scotland; and twenty-four or twenty-five congregations are associated under the title of the Reformed Synod, who hold the views of the Cameronians, or Old Dissenters. Both these small bodies are purely Calvinistic, and maintain a more rigid discipline than that of the other communions.

About a century ago, in the reign of George I., Arianism first found its way across the Irish Channel, and was openly embraced by some of the more speculative of the Presbyterian ministers. Between 1705 and 1725, the theological controversy was carried on with more or less ardour,† which ended in the secession of eight Arian ministers, and the formation of the Presbytery of Antrim. Some ministers who secretly inclined to Arianism had not the courage or consistency to follow the example of their seceding brethren; and the leaven continued to spread among the general body, during the latter part of the eighteenth century, till at length an alarm was sounded, and inquiries were instituted in the Synod, which led to a fresh separation. Of thirty-seven ministers charged with holding Arian or Socinian tenets,

* Five are in Connaught, chiefly around Sligo, and nine or ten in Leinster. The learned Dr. Joseph Boyce distinguished himself as the able champion of the evangelical faith.

seventeen had the manliness to secede in a body, in 1830; and they subsequently formed themselves into a distinct Synod, under the name of the Remonstrant Synod of Ulster. With this Synod, the Presbytery of Antrim has become incorporated. These Arian congregations are chiefly situated in the counties of Antrim and Down, in the north-eastern part of the province. In the South of Ireland, there are ten or twelve congregations forming the Synod of Munster, which were also, till within a few years, thoroughly Arian or Socinian; but more recently this body has received some infusion of evangelical truth. The total number of Remonstrant and Socinian congregations is between thirty and forty.

All the several Presbyterian bodies, orthodox and Arian, share in the Government grants known under the name of the Regium Donum. This royal bounty was originally dispensed among the Presbyterian clergy of Ulster, in lieu of the tithes, which were taken from them at the Restoration, and bestowed upon the Episcopal conformists. Toward the close of the reign of Charles II., it was withdrawn; but, at the Revolution, letters patent passed the Great Seal of Ireland, granting 1,2007. a-year to seven Presbyterian ministers during pleasure, for the use of the ministers of the North of Ireland, to be paid quarterly out of any of the revenues of the kingdom. In the reign of Anne, the grant was renewed under certain limitations. In that of George I., 8007. per annum was divided, in equal shares, between the ministers of the Ulster Synod and those of the Southern Association. In 1784, an additional grant was made to the Ulster Synod, of 10007. a-year. In 1792, the grant was augmented to 5000%., to be divided among the ministers of the Synod, the Presbytery of Antrim, the Seceders, the Southern Association, and the ministers of the French Church, Dublin. In 1803, some fresh regulations were made, by which the distribution of the bounty was taken immediately into the hands of Government, and the Presbyterian clergy were thus rendered

*The sum for the French Church continued to be voted till the accession of the present ministry, although no French minister has officiated for nearly thirty years in Dublin.