not expect from them even accidental benefit. Such must be directly attacked by every friend to man, and the more direct the assault, the better: all delays by circuitous means are unjustifiable. Of this nature are all the errors and prejudices which destroy their own and their neighbours' contentment and peace, and root out the seed of truth and virtue in men before it can shoot. On the one side, fanaticism, hatred and the spirit of perse cution; on the other side, vanity, debauchery and immoral libertinism. But sometimes the opinions of my fellow men, which I hold to be errors, refer to the higher theoretical principles, and are too far removed from practice to be immediately injurious; but they constitute, from their very generality, the foundation, out of which the people who adopt them has drawn its system of morals and social life; and hence to this portion of the human race are accidentally become of great importance. Openly to contest such principles, because they appear to us prejudices, is, without supporting the structure, to dig a pit under it, in order to examine whether it be firm and secure. He who cares more for the happiness of men than his own fame, will withhold his opinion concerning prejudices of this description, beware of attacking them directly, and without the greatest caution, that he may not destroy a doubtful principle of morals, before his fellows are fit to receive a true one. I can, therefore, consistently with my principles, believe I perceive natural prejudices and false religious notions, and yet feel myself bound to be silent, when these errors do not immediately destroy natural religion, or the natural law, and much more when they are accidentally connected with the promotion of what is good. It is true, the morality of our actions scarcely deserves that name when it is grounded on error, and the good can always be more securely and better preserved by truth, when it is recognised, than by prejudice. But so long as it is not recognised, so long as it is not become national, so that it cannot operate on the multitude so powerfully as deep-rooted prejudice, so long must even prejudice to every friend of virtue be almost sacred. This modesty is still more incumbent on me, when the nation which one believes to be in such errors, has, in other points, made itself venerable by wisdom and virtue, and counts amongst it a number of great men, who deserve to be considered as benefactors of the species. So noble a portion of the human race must, when met by any one, himself human, be indulged. Who should be so rash as to lose sight of the excellencies of such a nation, to attack it where he believes he has found a weakness? These are the motives which my religion and my philanthropy furnish, and induce me carefully to avoid religious disputes; add the domestic situation in which I live amongst my fellow men, and you will think me fully justified. I am the member of an oppressed people, who must implore shelter and protection from the ruling nation; and even this it obtains not every where, and no where without limitation. My brethren in faith are willing to renounce liberties which are granted to all other classes of men, and are contented if they are tolerated and protected. They esteem it no small act of beneficence in the nation which receives them only on tolerable conditions, since, in many states, even residence is refused them. Is your circumcised friend allowed, by the laws, to pay you a visit at Zurich? What obligations, then, do we not owe to the nation which receives us with general philanthropy, and allows us, unhindered, to worship the Almighty according to the manner of our forefathers? We enjoy in the state in which I live the most becoming liberty, and ought we not to avoid contesting the religion of the governing party, that is, attacking our protectors on the side of which men of virtue are the most sensible? According to these principles it was my resolution always to act; and, consequently, to shun all religious disputes, if not compelled by some extraordinary incident to alter my resolution. Private challenges from men of respectability I have dared to pass over in silence. The intrusion of little minds, who thought themselves authorized publicly to attack me for my religion, I have thought myself autho rized to despise. But the solemn appeal of a Lavater compels me, at least, to openly declare my mode of thinking-that no one may interpret a silence, too long preserved, into confession or contempt. Tow MENDELSOHN. form a curious department in the history of the human mind; and serve to illustrate the danger of departing from the suggestions of good sense in matters of religion. By disciplining the affections to a hatred of the world, and an indifference to every pursuit that did not contribute directly to the An Essay on the Causes of the De- promotion of spiritual objects, they cline of Nonconformity. (Concluded from p. 347.) OWARDS the middle of the last century, an occurrence took place that will furnish another clue to the decline of Nonconformity. Within the bosom of the Church of England there arose a new party of religionists, headed by Messrs. Whitefield and Wesley, who, bringing to the support of their cause a larger portion of zeal than had been seen for a long time in England, soon gained numerous converts, and created a schism in the Church, but without any intention of departing from her communion. As their followers increased, they took possession of some of the vacant meeting-houses, and built new tabernacles or places for religious worship. The enthusiastic pretences of these people, and their disregard to ecclesiastical discipline, caused them to be regarded with an eye of jealousy and disapprobation by the real Dissenters. But, as they addressed themselves in plainer language to the common people, whose passions are more easily influenced than the judgment, it is not surprising that they gained an easy access to popular favour, and soon supplanted them in the esteem of the multitude. acquired the distinction of ascetics. Moved alone by selfish considerations, they were utterly regardless of human improvement. With political subjects they never meddled, because Christians have nothing to do with the affairs of this world. "From questions in philosophy or in morals they would start with horror, as injurious to the health and safety of the soul. Ecclesiastical topics were too mean for their notice; and they regarded learning as an impediment to spiritual improvement. Adverse to the pleasures of social intercourse, and to a temperate enjoy ment of the bounties of Providence, a morbid sensibility passed with them for tenderness of conscience. In fine, whatever may be thought of their pretensions to the next world, the tendency of their faith was decidedly to unfit them for the present. To reason with persons encircled within the folds of this ignorance would have been utterly futile; for, as they felt no interest in the discussion of questions that concerned material beings, so they could never be brought to understand them. The congregations that were formned by the early apostles of Methodism, gave a new feature to the religious character of the age. Indifferent al together to the various schemes of church government, all their energies were directed to the maintenance of those doctrines in the belief of which they placed the essence of Christianity. By giving a mystical turn to the phraseology of Scripture, and converting religion into a fanciful intercourse with the Deity, they deluded each other into a belief that they were the peculiar favourites of heaven, and, as such, the subjects of a miraculous inspiration. The extravagancies they committed, under this impression, The qualifications necessary for the expounders of this sort of religion were so very few, and so easily attained, that their ministers seldom made any pretensions to literature, and were generally taken from the order of mechanics. In their view, to educate men for teachers of religion, was virtually to deny the operations of the Spirit, and learning was no better than a mark of the beast. As the phraseology adopted by them in their sermons was apparently sanctioned by the literal interpretation of the Scriptures, their appeal to them was frequent; and professing to discard the study of other books, their knowledge of the Bible entitled them to the appellation of good textuaries. To this attainment they added a fluency of speech acquired by frequent exercise, and an earnestness of manner that ab sorbed the attention of their hearers. Professing to receive their message immediately from heaven, they assumed all the authority of inspired personages, and dealt about their anathemas with an unsparing hand. Resolving all religion into the possession of a supernatural faith, they thought that those only who were thus mysteriously wrought upon, had any sensi ble token of the Divine favour, considering the highest moral worth, without it, as no better than splendid sin. A love of the marvellous is so closely allied to ignorance, that it is a food easily digested by the common people. Unable to form any just conclusions themselves, they became a prey alternately to the passions of hope and fear, and were thus prepared to resign their consciences to their spiritual dictators. A religion thus taught and thus acquired, referring all the events of the present life to the immediate interference of Providence, and providing a spiritual remedy for the various ills to which it is incident, is peculiarly adapted to the common people, which accounts for its success. But being at variance with good sense, and with any rational scheme of improvement, it must ever be confined within their precincts. Whatever may have been the effect of Methodism in confirming the popular belief in its leading doctrines, and in reclaiming the people from vicious habits, no man who has watched its progress, and is qualified to pronounce an opinion upon the subject, can doubt for a moment that it has had an injurious effect upon the interest of Nonconformity, whilst it has given vigour and stability to the National Church. I am well aware that it will be contended by a numerous class of persons, who are called Dis senters, but in reality are no other than the spawn of Methodism, that, as the main end of preaching is the conversion of sinners, in comparison with which all other considerations are mere trifles, so this object can be attained as well in one place, and by one description of men as by another. without disputing the truth of either of these propositions, I shall merely observe, that they have nothing to do with the question of Dissent, which must stand or fall upon considerations perfectly distinct. If these are not sufficient to warrant a separation, I cannot imagine any tolerable pretence to justify its continuance. In the Church of England, the State has provided ample means for the instruction of the people in the doctrines and duties of Christianity; and she possesses a numerous body of clergy who are zealously devoted to their work. But the same remark will apply equally to the Catholic Church, or to any other corrupted form of Christianity. A dissent from the Church of England can only be justified upon one of the two following grounds: 1. That the civil establishment of religion is altogether useless or improper; or, 2. That the present Church of England is not the best adapted to answer the purposes of truth and utility. Whoever leaves it upon any other ground has a motive for dissent that I cannot comprehend. As for the artifice above alluded to, it is altogether unworthy of notice in the controversy, any farther than as it has served to divert the attention from the main subject. Since the rise of Methodism, the face of Nonconformity has been wholly changed, if, indeed, it has not been swallowed up in the vortex. The original principles of separation have been nearly forgotten, or sacrificed to the shrine of custom; whilst the passions have been entirely absorbed in doctrinal contentions. Scarcely known any longer as the three denominations, they are now distinguished by the more popular designations of orthodox and heterodox, two names which carry enmity in their foreheads. Amongst both parties will be found persons holding various shades of opinion upon the subject of church government; approximating more or less to the National Church or receding from it. Some are friendly to the principle of church establishments, although differing in opinion upon their detail; whilst others are hostile to the principle itself. As the Almighty has not seen fit to entail natural talent upon the belief of any particular theological tenets, and as no sect has, as yet, obtained an exclusive patent for private worth, so persons of both descriptions will be found in each party, as well as some whose talents have been improved by education. In point of numbers, the thodox Dissenters greatly exceed their opponents; but the congregations of the latter usually contain a larger proportion of persons of wealth and refinement it is to be observed, however, that these do not abound in the congregations of either party. In zeal for their respective tenets they may be considered as pretty equally matched, as they are in providing active means for their diffusion; but they differ in the degree of importance which they attach to them. The orthodox are very generally agreed in consigning over their adversaries to endless perdition, on account of their misbelief; whilst the innocency of mental error is as strenuously contended for by the other party. Bigotry is a vice of little minds, and to be found more or less in all parties. Education does much to soften its asperity, but an intercourse with the world does more; and those whose minds are liberalized by philosophy feel the least of its influence. Although there is nothing in nature more truly contemptible, yet there are few vices, perhaps, that so generally predominate amongst the professors of religion. In an inquiry of this nature, it might very naturally be expected that the writer should enter into some farther particulars respecting the present character and condition of the different Dissenting parties. But, besides the length to which these pages have extended, there are other reasons which would induce him to be very brief upon this subject. In forming opinions of religious sects, there is always danger of being warped by prejudice, a disease from which the most moderate cannot always escape. Every one who identifies himself with a party, must feel a partiality for it to a certain extent, and a corresponding distaste to its opponents. This will be more particularly the case when the mind is undisciplined, or thrown off its guard, or when the passions become heated by enthusiasm. But, under the influence of happier circumstances, it is next to impossible to speak without offence. It is very true, that, consistently with that decided attachment which every person must and ought to feel for the convictions of his own mind, it by no means follows that there is any necessity for misrepresenting either the opinions or the conduct of our opponents, who must be judged by the same test as ourselves, and may, perhaps, have an equal chance of being in the right. In the course of my experience, I have found persons of all parties who discourse upon religious topics with as much confidence as if they were capable of a mathematical demonstration; and, in accordance with this feeling, they expect their opinions to be received as implicitly as if they were not as much a matter of inquiry to others as to themselves. This spirit of dogmatisın is as injurious to truth, as it is offensive to good sense, and repugnant to those kindly feelings which it is the interest of every one to cherish. There is one Being alone to whom we must render an account of the use or abuse of our talents, and we have no authority to usurp his judgment-seat. If we would gain an erring brother, we must treat him neither with hatred nor reproach, nor hunt him from society: this would only convert him into an enemy, and confirm him in his error. But we must shew our regard for his welfare by acts of kindness; and, in short, encourage the same feelings towards him which we would wish to excite in others towards ourselves, under similar circumstances. Man is a dependent creature, and this reciprocity of action is as much a matter of personal interest as it is of duty. Upon looking into the state of parties, the first thing that strikes us is the disappearance of the Presbyterian denomination, which was formerly the glory of Nonconformity, and has now nearly vanished amongst English Dissenters. This result may be traced to various causes, but chiefly perhaps to the doctrinal differences that took place in the early part of the last century. At that time, many learned and reflecting men, chiefly amongst the Presbyterian Dissenters, thought they saw sufficient ground for departing from the standard of reputed orthodoxy, not only as it respected the tenets of Calvinism, but also upon the doctrine of the Trinity. Some of these embraced the Arian hypothesis, others the Sabellian, and many at length be came (in the epithet once in vogue) Socinians. The divines who contri buted most effectually to the diffusion of these opinions were, Lardner, Benson, Taylor, of Norwich, Bourn, of Birmingham, Cardale, Price and Priestley. The popular favour being on the side of the orthodox, the preachers of the then new opinions soon grew unpopular, their congregations declined, and several of them at length became extinct. At the same time, the orthodox Dissenters, owing to a variety of other causes, had been rapidly declining, until the preaching of the Methodosts threw new life and vigour into the cause. It is a remarkable circumstance, that the heterodox Dissenters should have experienced a revival from a similar quarter. The secession of Mr. Lindsey and some other clergymen from the Established Church, about half a century ago, gave rise to the establishment of a new sect, composed of persons of various opinions in ecclesiastical matters, but uniting in the rejection of the popular belief concerning the Trinity. With these, the Presbyterian Dissenters gradually united, and they adopted a new name, expressive of a prominent article of their faith, by which they are now usually distinguished. The orthodox Pædobaptist Dissenters having become amalgamated, in a great measure, with the Calvinistic Methodists, partake very much of the same character; and it may be remarked generally concerning the union, that whilst it has raised the standard of Methodism, it has proportionably depressed that of Independency. The discipline of the latter is now but little regarded in many congregations, and in others, the very name is become extinct. As they have several academies for training young men to the ministry, many of their pastors are taken from thence; but these resources are far from being sufficient to supply the continual demand. Many of their ministers, therefore, are without education, but having acquired a talent for mystifying religion, and for familiarizing it with the multitude, they become popular. Most of the congregations thus situated may be considered direct Antinomians. The Baptists, owing to the nature of their distinguishing tenet, have continued a separate body, and are probably more numerous now than at any former period; at least since the Revolution. They comprise per sons of every shade of religious opinion, but the reputedly orthodox greatly preponderate, and of these also, many are Antinomians. Besides the parties just mentioned, there is a very large class of persons who take the benefit of the Act of Toleration, and worship in licensed chapels, but who have no other pretension to the title of Dissenters. The motives that bring together these heterogeneous masses are of the most miscellaneous kind. Some are attracted by a favourite preacher; others by convenience of neighbourhood; but the prevailing motive appears to be a preference for what is called evangelical preaching, administered in a more familiar and popular manner than is to be found in the generality of parish churches. In many of these places, which are large and handsomely fitted up, the worship is conducted agreeably to the liturgy and ceremonies of the Church of England; and in many of them the service is performed by episcopally ordained clergymen. There are not a few of these places that have been built by needy adventurers, and solely with a view to profit. In such cases, the first object has been to procure popular preachers, in order to raise large congregations, and by means of pew-rents to provide an income for the speculator. The effect of the system has been greatly to multiply the number of religious professors, who have thrown their weight into the scale of the orthodox party, and have given a kind of fashionable popularity to the profession of religion. Its aspect upon the Church of England may be considered as rather favourable than otherwise, and will probably continue so as long as the Act of Toleration shall remain untouched. If there is any principle which these seceders hold in common with the Dissenters, it is one in which they are themselves equally interested, viz. a liberty of preaching, and a liberty of hearing without any restraint by the state. By the efforts of the non-descript persons just referred to, united with those of the regular Dissenters, the Wesleian Methodists, and the various societies set on foot for the dissemination of religion, the number of places registered for religious worship during the last 30 years, is so prodigious as to give an imposing effect to the cause |
