Review-Wilson's Dissenting Churchés, even in the soft and stately repose of palaces. With this unfashionable associa tion of ideas with meeting-houses, where the mind fashions the church and not the church the mind, we have been from the first not a little anxious for the success of Mr. Wilson's design. No history of "Dissenting Churches" was ever before drawn up, and it is evident that in a very little time all traces of some of them would have been worn out! All that could be collected by diligence is here recorded with regard to the churches in the cities of London and Westminster and the Borough of Southwark. The author's design extended farther; he had planned and prepared materials for a history of all the Dissenting places of worship in the Metropolis and the circumjacent villages, which would have filled another volume; but a scanty sub}scription-list, of scarcely three hundred persons, afforded not encouragement enough for the undertaking. This fact is by no means creditable to the Dissenters. It is not perhaps too late to repair the neglect, and we take up these volumes with some faint hope of exciting such attention to the work as may dispose the author to pursue and complete his design. Mr. Wilson, we understand, is now pursuing a learned profession, but was engaged at the period of the commencement of his work in a considerable book-trade in London, which we mention only to shew that he had opportunities rarely enjoyed by authors of collecting materials for his history, which lay scattered in numberless single sermons and pamphlets. These authorities are carefully ac knowledged, and of themselves form an index to the literary history of the Dissenters. The first qualification of the historian of Dissenting Churches is a spirit of religious impartiality. Of the value of this, our author is fully aware, and remarks very justly (Pref. p. v.), that "to arrive at truth, we must divest ourselves of sectarian prejudices, weigh well the opinions of others and be diffident of our own judgment," and that "true wisdom is always alJied to modesty, and whilst it be comes us to be decided in our own ●pinions, a recollection of human fal 167 libility will teach us a lesson of caudour to others." We shall have occasion, hereafter, to point out instances in which Mr. Wilson appears to us to have lost sight of these Christian sentiments; but it is only justice to him to observe, that there is a growing liberality in the work as it advances, which we take as a pledge that should the public patronage ever induce the author to revise his volumes, he would correct some pas→ sages which in their present form offend such readers as consider History degraded when, instead of being the handmaid of truth, it is made the servant of a party. At the same time we are willing to make allowances for prepossessions which spring from a sense of religion and a zeal for its promotion; and we applaud that strong attachment to the common principles of dissent which our historian every where manifests. Without such an attachment, he could not have been expected to qualify himself for his labourious task or to accomplish it with credit. His own ardour, however, leads him to form an unfavourable, and we hope an unjust estimate of the temper of his fellow-dissenters. The compliment which in the following passage is paid to one denomination to the prejudice of the others is a hasty and censorious reflection : "A spirit of inquiry as to the distinguishing features of nonconformity, has, with the exception of the Baptists, wholly fled from the different sects. The Presbyterians have either deserted to the world or sunk under the influence of a lukewarm ministry; and the Independents have gone over in a body to the Methodists. Indif ference and enthusiasm have thinned the ranks of the old stock, and those who re main behind are lost in the crowd of mo. dern religionists." Pref. pp. xi, xii. We have no wish to disparage the Baptists as Dissenters, but we fear that there are striking examples amongst them of an attempt to gain popularity by sinking the principles of nonconformity. They have not certainly been accustomed to take the lead in the assertion and defence of religious liberty; nor do the Presbyterians and Independents of the present day yield to any generation of their fathers in zeal on behalf of the rights of conscience. And may 168 Review.-Wilson's Dissenting Churches. it not be said that the Dissenters and Methodists have met each other half way, and that if Dissenters have seemed to become Methodists, the Methodists have really become Dis senters ? Mr. Wilson's plan is to trace the history of every particular place of worship, according to its situation, in the Metropolis, and then to give sketches of the lives of the ministers who have successively officiated in its pulpit, allotting of course the largest space to such as were distinguished by their activity or are still known by their writings. Where the same minister has been placed at different times over several congregations, reference is made from page to page, in the manner of a dictionary. This method is attended with inconveniences, but they were unavoidable. A work like this can be viewed only in detail; and as we deem it worthy of particular notice we shall go through it carefully, extracting passages which are peculiarly interesting, and making such remarks as appear to us to be subservient to the cause of truth and liberty. Our review will extend through several numbers, but we do not fear that we shall try the patience of our readers, since every article will be complete in itself, or rather, every extract and every remark will be intelligible without further reference, and independent of what may go before and come after. The first section of the History is on the "Rise of the first Nonconforming Churches:" it begins with an account of the Protestant congregation in London in the reign of Queen Mary, of persecuting memory. This church consisted of about two hundred members. Their meetings were held alternately near Aldgate and Blackfriars, in Thames Street, and in ships upon the river. Sometimes they assembled in the villages about London, and especially at Islington, that they might the more easily elude the bishop's officers and spies. For the same reason they often met in the night. A credulous martyrologist, Clark, has recorded some of their providential deliverances. Their ministers appear to have been, Dr. Edmund Scambler, afterwards Bishop of Norwich, a Mr. Fowler, John Rough, a Scotchman, Augustine Bernher, a foreigner, and Dr. Bentham, of whom we have (pp. 6, 7.) the following interesting account :— tuation he continued till the death of the Under "THOMAS BENTHAM, D. D., born at Sherbourne, in Yorkshire, and educated at Magdalen College, Oxford. Upon Queen Mary's accession, he was deprived of his Fellowship; when he retired to Zurich, and then to Bazil, where be became preacher to the English exiles. Afterwards, being recalled by his Protestant brethren, he was made superintendant of their congregation in London. In this siQueen, encouraging and confirming his people in their faith by his pious discipline, constant preaching, and resolute behaviour in the Protestant cause. his care and direction, they often met by hundreds for divine worship, without discovery, notwithstanding they were under the nose of the vigilant and cruel Bonner.† Upon the accession of Elizabeth, he was and Coventry, which he filled with great nominated to the bishoprick of Litchfield moderation till his death, Feb. 21, 1578, 9.‡ Dr. Bentham was held in great repute for learning and piety. It was with considerable reluctance that he complied with the Queen's injunctions for suppressing the prophecyings. His letter to his archdeacon upon this subject,¶bears strong marks of a pious mind; but at the same time shews the extent to which the Queen carried her prerogative, and the blind obedience she exacted from her subjects. The Prophecyings were religious meetings instituted by the clergy, for explaining the scriptures and promoting knowledge and piety. One very important benefit arising from them was, that they occasioned a familiar intercourse between the clergy and their people, and excited a laudable emulation in watching over their respective flocks. The Queen complained of them to the Archbishop, as nurseries of Puritanism; she said that the laity neglected their secular affairs by repairing to these meetings, which filled their heads with notions and might occasion disputes and seditions in the state. She moreover told him that it was good for the church Mr. Wilson's account of this reformer "At length, closes with an ill-timed pun. after much rough usage, he ended his life joyfully in the flames, Dec. 1677." The joke was probably borrowed. "Heylin's Hist. of the Reform. pp. 79, 80." "Wood's Athen. Oxon. i. 192, 704.” Review.-Marshall's Letter.-A Father's Reflections. to have but few preachers, three or four in a county being sufficient; and peremptorily commanded him to suppress them. The archbishop, however, thought that she had made some infringement upon his office, and wrote her a long and earnest letter, declaring that his conscience would not suffer him to comply with her injunctions. This so inflamed the Queen, that she sequestered the Archbishop from his office, and he never afterwards recovered her favour." Honourable mention is here made of Mr. Cuthbert Simpson, who was a deacon of this first Protestant church; a pious, faithful and zealous man, la bouring incessantly to preserve the flock from the errors of Popery, and to secure them from the dangers of persecution. He was apprehended with Mr. Rough and several others, at a house in Islington, where the church were about to assemble, as was their custom, for prayer and preaching the word; and being taken before the council was sent to the Tower. It was the office of Mr. Simpson to keep a book containing the names of the persons belonging to the congregation, which book he always carried to their private assemblies; but it happened through the good providence of God, that on the day of his apprehension, he left it with Mrs. Rough, the minister's wife.t During his confinement in the Tower, "the Recorder of London examined him strictly as to the persons who attended the English service; and because he would discover neither the- book, nor the names, he was cruelly racked three several times, but without effect. The Lieutenant of the Tower also caused an arrow to be tied between his two fore-fingers, and drew it out so violently as to cause the blood to gush forth. These marble-hearted men not being able to move the constancy of our Confessor, consigned him over to Bonner, who bore this testimony concerning him before a number of spectators: "You see what a personable man this is; and for his patience, if he were not an heretic, I should much commend him; for he has been thrice racked in one day, and in my bouse he hath endured some sorrow, and yet I never saw his patience once moved!' But notwithstanding this, Bonner condemned him, ordering him first into the stocks in his coal-house, and from thence to Smithfield, where with Mr. Fox and "Neal, ubi supra, p. 239-40.” This is ascribed by Clark to a "remarkable dream," but was nothing but an act of common prudence. 169 Mr. Devenish, two others of the church ART. III.-A Letter to Trinitarian TH HIS Letter contains a forcible intended to excite them to a careful appeal to Trinitarian Christians, examination of the doctrines they Will you profess. The writer asks, take in Christian charity my inviting you to a serious examination of your faith? Will you permit me to remind you, your Trinitarian doctrine and Calvinistic creed, are not true betruth; are not true because you have cause you have never questioned their been educated in the belief of them, nor because they form the popular faith: as far only as you sincerely believe they were taught by Jesus Christ and his apostles, can you have 66 an honest conviction of their truth." ART. IV.-A Father's Reflections on the Death of his Child. Pp. 32. Law and Whitaker, Ave-Maria Lane. HESE Reflections shew the prac Tuical influence of the views Uni tarian Christians entertain of God and his government, in times of affliction. A father deeply affected by the death of a beloved child in its infancy, presents the reader with his meditations on the mournful occasion, which are truly edifying. He says, p. 10, “This sad disappointment of my fondest wishes I am bound to consider as the voice of Almighty God, inviting me to wean my affections from the world; "Clark's Martyrology, p. 497.” 170 Review.Vindication of Baptists, &c. prudently to moderate my attachment to earthly objects; and diligently to prepare for that awful moment, when it will be my lot also to breathe my last, and to close my eyes for ever on terrestrial things." Throughout he discovers pious resignation, and devout confidence in God. P. 12, he says, "It is, I must confess, no slight satisfaction to me to be able to reflect that it was neither conceived nor born in sin." What must be the feelings of tender parents who entertain the opposite sentiment ! from the aspersions of Mr. Ivimy, and concludes with the following advice: "Let us take heed then, brethren, if we suffer reproach, that it be wrongfully; otherwise it cannot be persecution. Then if we bear it patiently, our patience will be acceptable to God. Hear our beloved Master's cheering message- Hold fast that which thou hast, that no man take thy crown.' Let us not be discour aged by the taunts, the sneers, the sarcasms, or the slanders of the sons of bigotry and enthusiasm. Our Master hath told as-If they have persecuted me, they will also persecute you.' He hath also said- Be of good cheer; I have overcome the world; and to him that overcometh will I give to eat of the tree of life, which is in the midst of the Paradise of God."" ART. VI.-A Vindication of Unitarians and Unitarian Worship, in two Letters to a Clergyman. By Thomas Payne. Pp. 27. HE author of these Letters is an Unitarian preacher in Sussex. He wrote them, " As a check to censoriousness;" in consequence of the unjust censures the clergyman, to whom they are addressed, had passed : on Unitarians. In the first letter the ART. VII.-A Brief Statement of the Religious Sentiments of Unitarians, more particularly respecting the Person, Character and Offices of Jesus Christ; In a Letter to a Friend, who had expressed considerable regret and surprise at the writer,.for having quitted the Church of England on Unitarian principles. T the Apostle, Be ready to give THIS writer follows the advice of a reason for the hope that is in you." By a plain statement of his sentiments, which he supports by solid argument, he justifies his 'separation from the Established Church, and invites his friend to examine the subjects on which they differ. This pamphlet discovers much good sense and candour. ART. VIII.—The Opinions of Unita- SIXTY years have elapsed since mon, during which every thing its the first publication of this serauthor insists on as evidence of the self-existence of Jesus Christ has been Review.-Unitarianism Vindicated, &c. repeatedly answered and shewn to have no bearing on the subject; as often as the advocates for this notion have ventured to take the field, they have found their opponents ready to meet them, and after a few attempts at argument have been glad to take refuge in mystery. Its republication at this time is a proof that Trinitarians still rely more on appeals to the passions than to the understanding. The self-existence of a person who was actually born, and who actually died, (and that Jesus Christ was such a person the scriptures plainly teach, and no Christian can deny it) is a notion so directly contrary to reason, and involves such a seeming impossibility, that nothing contained in scrip ture ought to be supposed to teach it, if it will bear any other construction; but Mr. Romaine builds his conclusions on the mere sound of words, arbitrarily applied, and makes up for the want of argument by thundering out eternal damnation against those who differ from him. P. 10, he says, “If you deny him [Christ] to be God, your sins remain, and misery must be your portion-Misery, the greatest you can suffer, in soul and body, among the condemned spirits in hell for ever and ever." Where is Christian charity? Where the meekness and gentleness of Christ, when professed ministers of the gospel, thus condemn others, for what at most can be but an error in judgment? ART. IX.-Unitarianism Vindicated; in a Letter to the Editor of Mr. Romaine's Sermon, upon the Selfexistence of Jesus Christ. Pp. 53. THE passages of scripture referred to by Mr. Romaine, as proofs of the self-existence of Jesus Christ, are here impartially examined, and shewn to have a very different meaning: and his uncharitable declamation animadverted upon, and justly censured. Nor has the writer confined himself to Mr. R's sermon; but replied, with considerable ability, to the arguments of other writers in favour of the same hypothesis. He shews himself well acquainted with the subject on which he has written, and reasons in a clear and forcible manner. After having vindicated the Unitarian doctrine by scriptural argument, he asks, p. 44, "In what respect are the views of 171 Trinitarians more estimable than those of Unitarians? Are we upon their principles to expect something greater than the favour of God and endless felicity? Or are these prospects of greater importance if purchased by the sufferings of Christ, than if they are the unmerited gift of God to men through him? puted orthodox are certainly far less cheer"In many respects the views of the reing and consolatory than those of Unitarians. The first believe him to be a being of unrelaxing rigour and severity, when offended; that he will severely punish every transgression, however unpremeditated, however forcible the temptation which led to its commission, or however the sinner himself or in his substitute. sincerely it may be repented of, either in The latter believe him to be merciful and gracions, slow to anger, and plenteous in mercy that he is not willing that any should perish, but that all should come to repentance.' These believe him to be the kind and compassionate Parent of the whole universe; those consider him as a partial, arbitrary, and vindictive sovereign. Which of the two systems would a wise and good man wish to be true? Which the God of the Calvinists, or the God of of the characters above described, namely, the Unitarians, is it the Christian's duty to imitate ?” ART. X.-The Influence of Bible Societies on the Temporal Necessities of the Poor. By the Rev. Thomas Chalmers, Kilmany. Pp. 40. 8vo. W. White and Co., Edinburgh; Longman and Co., London. HIS well written pamphlet is an it seems, have been made to the Bianswer to the objections which, ble Societies in the North, as en croaching on the fund which charity provides for the relief of poverty, by diverting the contributions of benevolent persons to another object, and as taking from the comfort of the poor, by exciting them to form Bible associations, in which they contribute one penny a week to promote the circulation of the scriptures He shews that the subscriptions of those who are above the class of mere labourers, may be taken from the fund employed in luxuries, without sensibly diminishing it: p. 3, and that, so far from the benevolent principle being exhausted by its operation in Bible Societies, it will be rendered more active in other directions. P. 9, he says, |