INTRODUCTORY REMARKS. depended, instead of pressing after experi mental religion in the heart. In tracing the history of the Christian Church from its earliest establishment, through the periods of its decline, until it reached that long This, of necessity, was a progressive work. and dark night of apostacy, which for ages The brightness of meridian day bursts not at preceded the reformation, we find, that in pro- once upon the world. There is a gradual inportion as the life and substance of religion crease of light, from its earliest dawn until it decayed, a multitude of ceremonies were in- reaches its fullest splendour; yet the feeblest troduced in its place, little, if at all, less oner-ray which first darts through the thick darkous than the typical institutions of the Mosaic ness, is the same in its nature with the most law. This has ever been the result, when the luminous blaze. It makes manifest those ingenuity of man has attempted to improve things which the Divine controversy is against, or adorn the simplicity of spiritual religion. and leads back to the state of Gospel simpliciThere is a natural activity in the human ty and purity, from which the visible Church mind, which prompts it to be busy, and can has lapsed. And although the light may not with difficulty submit to that self-renunciation be sufficiently clear to discover all the corrupwhich the Gospel enjoins. It is much easier tions, nor the state of the world such as to for a professor of religion to be engaged in the performance of rites and ceremonies, than to yield his heart an entire sacrifice to God. Objects presented to the mind through the medium of the natural senses, produce a powerful impression, and are more easily apprehended, than those truths which are addressed to the intellectual faculties only, and are designed to subdue and control the wayward passions of the human heart. It is not surprising, therefore, that instead of that worship of the Almighty Father, which is in Spirit and in Truth, and which requires the subjection of the will and activity of man, and the prostration of the whole soul in reverent humility before God, a routine of ceremonies and forms should have been substituted, calculated to strike the eye and the ear with ad miration. bear their removal, yet those holy men, who act up faithfully to the degree of knowledge with which they are favoured, are worthy of double honour, as instruments for correcting the growing evils of their day, and preparing the way for further advancement in the refor mation. It is interesting to observe, that the different religious societies which have arisen since the reformation, all aimed at the attainment of greater degrees of spirituality and a more fervent piety, than was generally to be found among the sect from which they sprung. The idea, that forms were too much substituted for power, and a decent compliance with the externals of religion, for its heart-changing work, seems to have given rise to them all. Each successive advance lopped off some of the ceremonial excrescences, with a view of making As the period of degeneracy was marked the system more conformable to the Apostolic by the great amount and increase of these pattern. In the early part of the seventeenth ceremonies, so, when it pleased the Most High century, considerable progress was made in to raise up individuals, and enlighten them to this work, tending to prepare the way for see the existing corruptions, and how far the that more full and complete exemplification of professed Christian Church had departed from the original simplicity of the Gospel, which original purity, and to prepare them for instru- was exhibited to the world by George Fox and ments in working a reformation, one of their his coadjutors. It is no arrogant assumption first duties was, to draw men off from those to assert, that to whatever point in the refor rites by which their minds had been unduly mation we turn our attention, we find the germ occupied, and on which they had too much of those principles, which were subsequently Opinions very similar to those held by our Society, on the subjects of the indwelling and guidance of the Holy Spirit, baptism and other ceremonies, superstitious rites, war, oaths, and a ministry of human appointment and education, were promulgated by individuals at different periods, antecedent to the rise of Friends, though not advanced as distinguishing tenets by any considerable body of professors. and even brought her crown into jeopardy. Elizabeth, moreover, was fond of magnificence in her devotions; and in this respect, the pomp of popery suited well with her inclinations. It is questionable, indeed, whether her preference for the Protestant religion was not as much owing to her affection for her brother, King Edward, and respect for the memory of her father, as to any decided conviction of its nearer approximation to the standard of Scripture Truth. She restored the liturgy and order of worship as established by her brother, and strictly enjoined its observance, though many of her Protestant subjects conscientiously objected to some parts of it. The idol of uniformity, and The reformation from Popery under Ed- the long-cherished idea of a catholic Church, ward VI. was but partial. Many of the errors to which the Papists had made such lavish and superstitions of that pompous and cere- sacrifices of human life, had strong attractions monial religion were retained; partly because even for Protestants; and Elizabeth, as well the dawning light was not sufficient to reveal as her successors, persecuted even to death, their true character, and partly in compliance not a few of her pious subjects, in the vain with the popular prejudice in favour of ancient attempt to coerce the consciences of men, and institutions, and of a showy and imposing reduce them to one common standard. form of worship. There were, however, men The doctrines and form of worship revived of eminent piety and religious discernment, by Elizabeth after the death of Mary, left the who perceived the degeneracy from primitive minds of many much dissatisfied. They de Christianity, which gave birth to those cor- sired a more thorough separation from the ruptions, and had since fostered their growth errors of Popery; a simpler method of church and promoted their increase, until they threat-government, and a purer and more spiritual ened to supplant vital religion. On the death of Edward, the hopes which these had cherished, of further advances toward the original simplicity and purity of Christianity, were extinguished by the accession of Mary, and the barbarous persecution which followed. Many sealed with their blood the testimony of a good conscience, and by faithfulness unto death, not only proved the sincerity of their profession, but prepared the way for those nearer approaches to Divine Truth, which have since been made. If the clearer spiritual light of the present day, unfolds to us some points in which the belief of those holy men was defective, it also places in stronger relief, as a noble example worthy of all imitation, the undaunted firmness and integrity of their characters, their love of Christ, and their devotion to his cause. It cannot be viewed in any other light, than as a Divine interposition in behalf of his suffering people, that this bigoted and relentless queen so soon closed her career, after a brief and inglorious reign. When Elizabeth came to the throne, she found herself surrounded by Papists strongly attached to their religion, and zealous for its support. Her prudence dictated a cautious course in changing the existing order of things. Too great or sudden alterations, might have hazarded the peace of the realm, religion and worship. These were called Puritans; a name which, though bestowed on them with no good design, yet agreed well with those things for which they contended. The Protestants who fled to Frankfort, during the persecution under Queen Mary, unanimously concluded to dispense with the litany, surplice and responses of the Church of England: that public service should begin with a general confession of sins, then the people to sing a psalm in metre in a plain tune, after which the minister should pray for the assistance of the Holy Spirit, and proceed to sermon. These innovations on the established order of the Service-book, led to warm disputes, which soon spread into England; and though at times the breach would seem nearly closed, yet the controversy was again and again renewed, and efforts made to procure further reformations from the errors of the Romish Church. Soon after Elizabeth came to the throne, she appointed a commission to review the liturgy as established by Edward. The alterations made in it, were rather in favour of the Papists than the Puritans, by many of whom it was viewed as more objectionable than the old Service-book. It was, however, presented to parliament, and adopted as the national form of religion, by "The Act for the Uniformity of Common Prayer and Service in the Church, principles of rational and Christian liberty, for which they had formerly struggled, and exercised on others, the oppression and cruelty, which they had so much condemned in their &c." The same parliament passed an act Contending for their religious liberty, naturally had the effect to make them more jealous of their civil rights; and hence, during the subsequent reign, we find them standing forth as staunch opposers of the encroachments of the crown. The act of uniformity was the source of great mischief to the Church. Many conscientious ministers and others could not conform That they were instruments in the hand of to its requirements, believing them to be Providence, for carrying forward the reformaopposed to the doctrines and precepts of the tion from the errors and superstitions by which Bible. The rigorous enforcement of the act, Christianity had been overlaid, cannot be while it punished the bodies of men, and doubted; yet as this was a gradual work, acwasted their estates, did not convince their complished by slow degrees, the corruptions minds; but rather strengthened their opposi-not being all discovered at once, but progrestion, and alienated their affections from the Church. sively, according to the faithfulness of those engaged in the work; so others rose up and separated from them, who carried the reformation still further. The first of these was the society of Brownists, who contended that the Church of England was not a true church, because of the Popish corruptions which she retained and enforced, and her persecution for the sake of religion-that the power of church government was in the members-that the ministry was not subject to human selection and ordination, but that any brother who felt engaged, might preach or exhort, and that prayer was not to be limited to prescribed forms. Their In the doctrinal views of the two parties, the Conformists and the Puritans, there was little avowed difference. The uneasiness arose chiefly from a conscientious objection to the assumptions of the bishops, the introduction of numerous unscriptural offices and titles in the church—the laxity of her discipline-the prohibition of extemporaneous prayer-the numerous festivals-the use of organs and other instruments of music in time of worship of the sign of the cross in the ceremony of baptism-kneeling at the ceremony of the supper-bowing at the name of Jesus and on entering or leaving their places of worship-mode of discipline was congregational, every to the ring in marriage, as well as parts of the words spoken during the rite; and to the use of the surplice and other vestments by the priests during Divine service. Such were the principal grounds of difference in the commencement of the dispute; and though the Conformists affected to consider them non-essential, yet they insisted on them with a pertinacity, which increased the opposition and widened the breach, until at length it produced an entire separation, from which have sprung the various classes of dissenters. society being distinct and independent of the others; holding intercourse and communion, however, as brethren and professors of a common faith. The severe persecutions which they experienced from the government, induced many of this persuasion to fly to the continent, where they met with little better treatment. They appear to have been a zealous and sincere people, living with strictness and regularity, and preaching with much fervour and energy. The spirit of inquiry was now abroad, and That the Puritans were conscientious in increasing in vigour and activity. Instead of their objections to the established religion, will receiving opinions on the authority of church not be questioned by such as are acquainted canons or dignitaries, there was a growing with the piety of their lives, and the patience disposition to bring them to the test of reand fortitude with which they endured perse- vealed truth. Many which had long been imcution for their religious opinions. Connect-plicitly adopted, and transmitted from one ed with these, was a steadfast resistance to the assumed power of the crown, as visible head of the Church, to prescribe to, and control, the conscience of the subject, in things not essential. Against this they manfully contended, while the reins of government were in the hands of their opponents. But when the revolution of civil affairs placed them in possession of the power, they too soon forgot the generation to another, were now called in question and warmly debated. As early as 1617, John Selden published his History of Tithes, in which he contends that they are of human, not Divine appointment. It was not to be supposed that those whose worldly interests were affected by such an opinion, would suffer his book to pass without severe animadversion; and as a readier mode of counteracting its effects than the resort to argument, the author was summoned before the High Court of Commissions; and, after various threats, compelled to recant his sentiments. Another class of dissenters, which took its rise about this time, was the society of Independents, which grew out of the Brownists. Its name is derived from the system of church government, in which each congregation formed a distinct body, regulating its own affairs, judging of the fitness of persons applying for membership, and of the propriety of expelling such as walked disorderly, independent of all others. Their doctrines agreed in the main with those of the other dissenters. During the times of the Commonwealth and Protectorate, they were distinguished by their attachment to toleration, which the Presbyterians denounced as 66 an hideous monster, the great Diana of the Independents." They were not, however, constant to their own principles; for, when they subsequently acquired the power, they exercised considerable severity toward both Friends and Baptists. They received the patronage and support of Oliver Cromwell, and are often mentioned in connexion with the history of Friends. At a very early period of the Reformation, the subject of water baptism appears to have attracted the serious attention of pious men, and their researches into it, led some of them to differ from the generally received opinions respecting it. From Fuller's Church History it appears Wickliffe held "that wise men leave that as impertinent, which is not plainly expressed in Scripture that those are foolish and presumptuous, who affirm that infants are not saved if they die without baptism; and that baptism doth not confer [grace], but only signify grace which was given before. He also denied that all sins are abolished in baptism; asserted, that children may be saved without baptism, and that the baptism of water profiteth not, without the baptism of the Spirit." 66 sidered as believers and admitted to the privileges of their communion. Besides their peculiar views on this subject, some of them held war to be inconsistent with Christianity, and doubted the lawfulness of oaths under the Gospel dispensation. They also insisted that the Gospel ought to be free, and denied the right of tithes or other compulsory maintenance for its ministers. They were generally persons of great seriousness of mind and strictness of deportment, searching the Scriptures diligently; and being wearied with the ceremonies and impositions of men, were desirous to practice that form of religion only, which they believed to be sanctioned by our Lord and his apostles. Their views of the Christian ministry did not make it essential, that those who took part therein, should prepare for it by the acquisition of learning; but gave liberty for any to speak a word, either in doctrine or exhortation, who believed themselves called thereto and qualified by the gift of the Holy Spirit. Some were zealously opposed to a hireling ministry, declaiming against it in their preaching, by which they subjected themselves to severe sufferings. Many of this persuasion were imprisoned during the fifteenth and sixteenth centuries, and patiently endured their confinement, showing by their steadfastness under suffering, that they were actuated by motives sincerely conscientious. Of this class was the pious John Bunyan, whose imprisonment lasted nearly twelve years. The first Presbyterian church established in England, was in 1572. It consisted of Puritans, (then so called) who, among other things, dissented from the government of the church by bishops, &c., conceiving that by pastors and presbyters or elders, to be more consistent with Holy Scripture. They agreed with the Independents, in denying the divine right of the bishops to order and direct the congregation; but instead of leaving each distinct, with absolute control over its own members and officers, they associated several churches in one synod, and a number of these again united in forming a general assembly, which is the supreme ecclesiastical body. During the fifteenth century, there were a number of persons in England who denied the necessity of water baptism, and held that Christian people were sufficiently baptized in the blood of Christ, and This society comprised a much larger numneeded no water; and that the sacrament of baptism with water, used in the church, is but a light matter, and of small effect." Some of these suffered death by fire, for adherence to their principles; and for a long period afterwards, those who entertained similar views, were the objects of severe persecution. In the sixteenth century, the Society of Baptists or Anabaptists took its rise. They objected to infant baptism as unauthorized by Scripture, and rebaptized those adults whom they con ber of members than either of the others we have mentioned; and the part they acted in the revolution which drove Charles I. from the throne, and finally brought him to the scaf fold, as well as in the affairs of government during the interregnum, rendered them sufficiently conspicuous. The persecutions they endured, while the reins of government were in the hands of the Church party, we should suppose would have taught them moderation and charity towards the conscientious dissent of others; but no sooner were they placed in the seat of power, than they began to contend for uniformity in faith and practice; the moloch of Christendom, to which many of her choicest sons have been wantonly sacrificed. So fierce was their opposition to toleration, that after a long conference of a Committee of Parliament, for the purpose of making some agreement, by which the Independents might be accommodated in their views of church government, the scheme was necessarily abandoned; because the Presbyterians refused to concede anything. They who but lately had contended against the divine right of the bishops, were now urgent to make all yield to the divine right of presbytery. The ministers of Sion College pronounced toleration "a root of gall and bitterness;" others of the sect declaimed against it, as contrary to godliness-opening a door to libertinism and profanity, and that it ought to be rejected as "soul-poison." Liberty of conscience was declared to be the nourisher of all heresies and schisms, and most of the sermons preached before the House of Commons, while the question was under debate, breathed the spirit of persecution, and incited the ruling powers to draw the sword against such as would not conform. The Presbyterians little thought that their own arguments would quickly be used against themselves, and the severity they had exercised upon others, returned with full measure into their own bosoms. This was lamentably the case after the restoration, when the Church of England having regained her power, exercised it with so little mercy, in the vain attempt to force men's consciences into a conformity with her prescriptions. We have now noticed the principal sects which existed at the time our Society arose, and to whom the reader will find allusion made in the writings of Friends. They were all strenuously opposed to the Roman Catholic church; and while King James I. and his son, Charles I., were both suspected of favouring that religion, as well as some of the dignitaries of the Episcopal church, the dissenters availed themselves of every opportunity to show their dislike to it. This contributed not a little to alienate their affections from the throne, and to widen the breach to which their persecution had given rise. rogant and arbitrary assumption, in virtue of their prerogative. However the exigency of the occasions may extenuate some of their acts, there are others which deserve no milder appellations than tyranny and oppression. Against these, the dissenters inveighed with boldness and vehemence, and, as is usually the case, the cry of oppression rallied to their side a host of partisans, until at length the king had lost the affections of a large portion of his subjects. Instead of pacifying them by some concessions, and soothing their incensed feelings by gentleness and clemency, measures still more harsh and offensive were pursued towards them. They were punished as factious schismatics -as enemies to the king and government, and inciters of the people to rebellion-were fined, whipped, maimed, imprisoned and banished— enduring almost every species of hardship and suffering which cruelty could suggest. It were no wonder, if men who had felt so severely the abuses of regal power, should be in favour of a form of government, by which it could be restrained within more just and reasonable limits, and the rights of the subject be more effectually secured. The disputes between the Puritans and the Church party, which had been carried on with no little acrimony, during the reigns of Elizabeth and James I., increased in violence under Charles, and began to assume the most serious aspect, threatening to destroy the peace of the nation. The Puritans had augmented in numbers and importance, and the flagrant outrages committed upon them, produced commiseration in the minds of many, who yet were sincere in their attachment to the religion of the Church. So little regard was had to law or equity in the treatment of them, that their cause gradually became identified with the preservation of the constitution and laws of the country. To be a Puritan, was synonymous with an opponent of ecclesiastical domination; of the tyranny and encroachments of royalty, under the convenient plea of prerogative; and to be the advocate of the rights and liberties of the subject. In this way politics and religion became blended, and afterward it was the policy of each party to maintain the connexion. Beside the matters originally contested, new sources of dissatisfaction and other subjects of dispute, became involved in the controversy. The violation of their natural and civil Many of the clergy of the establishment had - rights; the disregard of their often-repeated become corrupt and licentious-they seldom and respectful petitions, and the frequent preached-neglected their congregations and breach of promises, solemnly made, tended to places of worship, and were engaged in pracmake the Puritans suspicious of James, and tices, not only unbecoming the sacred characinduced them to watch with the most jeal-ter, but, in some cases, even scandalously imous eye, every encroachment of the crown. moral. They encouraged, rather than repressThe house of Stuart were remarkable for ar-ed the licentiousness of the times; and seemed |