principles of which code no successors of the apostles in the ministry, whether bishops, priests, or other orders of clergy, can or may abrogate), as the rule of Christians, was unacknowledged. To prize either of these, was to set up the Church, a holy life, repentance, self-discipline, the sacraments, good works, in place of Christ, and to detract from the value of His most glorious and adorable Atonement; and out of this narrow system sprang two evils greatly to be deprecated by pious men-first, a want of due reverence in communicating the truths of religion, and next the use of a shocking familiarity in addressing the Saviour, as if He were a mere mortal, to be loved with earthly affection, rather than God, to be adored with every demonstration of holy awe. made so completely of none effect, as to startle and sink the spirits of the labourer in the vineyard. John Wesley, after receiving ordination in the English church, endeavoured to construct a church of his own, mostly on Arminian principles; and his attempt was followed by that of Whitefield, 1739, who had been similarly ordained to erect another on an hyper-calvinistic base. Wesley, it is true, maintained some of the soundest opinions on baptismal regeneration, &c. though they have been of late years relinquished by his followers, the methodists: Whitefield stuck to predestination and unconditional election, and coincided with the Hutchinsonians in utterly putting out of the question human endeavours. The Hutchinsonians, however, coalesced with the highchurch party; and thus in a moment were seen four distinct parties in the This unity of sentiment produced same establishment, viz.-the high- yet closer alliances between clerical church, the Dutch Calvinists, or members of the low-church, and Evangelical league supporters, the those without the church's pale. The hyper-Calvinists, and the Methodists. former did not, like Wesley and The two latter soon separated from Whitefield, relinquish the bread of communion, leaving the Evangelical the establishment; but they sedu. or low-church and the high-church or lously employed themselves in breakcatholicity party to contend alone. ing down its pale and fences, adThere was, however, one distinctive mitting those out of communion to tenet which, on occasion, united and their pulpits, and, in many instances, bound together to assault the catho- themselves figuring in theirs. This licity portion, the total ultra-pro- was but a symbol of genuine Christestant community of Wesleyans, tian philanthropy. On the other Whitefieldites, and low-church; and hand, the high-church party were this was, that the whole Gospel is highly blameable in that they began comprised in the principles of our carefully to avoid preaching from corruption by nature, and our being their pulpits on the doctrines in dissaved by grace. These two funda- pute; partly to avoid controversy, and mental truths of natural defection partly out of mere indolence or and justification by faith, cast utterly apathy. Thus baptismal regeneraout of consideration good works, the tion, the apostolical succession, the sacraments as a means of grace, self- absolving power of the priesthood, the discipline (including self-denial, with- Eucharistic sacrifice, the Real Preout the resolute practice of which sence, the Communion of Saints, the there can be no foundation for even authority of the Church, came to be the moral virtues, and certainly no- subjects never entered upon even in thing permanently religious), repent- the sermons of those who privately ance, and a holy life; and everything maintained their faith in them; and like THE CHURCH, (i.e. that code of though the Prayer-book, in its vaordinances drawn up by Christ Him-rious offices and its Articles, enjoins self and given to his apostles, to in- a belief in them all, as required by sure the due worship of God; the the Holy Scriptures and the Church, the main body of churchmen, from the circumstance of never hearing them mentioned in the pulpit, came soon to forget or not to know that such essential doctrines existed. the eternal seat of the Real Presence. When at his induction (says his biographer, Izaak Walton), he was shut into Bemerton church, being left there alone to toll the bell, as the But what was still more to be law requires him, (a law no longer, deprecated, many of the clergy, in however, observed,) he staid so much performing the respective offices of longer than an ordinary time, before the church, omitted portions of the he returned to those friends that staid services, in spite of the directions expecting him at the church door, contained in the rubric, so as to that Mr. Woodnot looked in at the make the Prayer-book and the whole church window, and saw him lie prostone of the sacred ceremonies agree trate on the ground before the altar; with their lax sentiments Thus at which time and place, as he after some would wholly omit the use of told Mr. Woodnot, he set some rules the Athanasian Creed, and any lesson to himself, for the future manage of taken out of the apocryphal books; his life, and then and there (in Christ's again, in the Eucharistic office, the more especial presence) made a vow absolution would be qualified in some to labour to keep them.' This was way, and in the Baptismal, all the in the preceding (the seventeenth) parts declaring the rite a regenerative century of the Church. Then did no one, would be left out. As priestly one pass the altar without reverently absolution had, since the time of bowing; lights were perpetually burnHoadly, been treated as a delusion, ing thereon, during divine service, and denounced by schismatics as a as a beautiful, and the purest phymere ecclesiastical assumption, some sical symbol, of the ever-shining light ordained priests were known to of the Faith; the cross was elevated preach against it, and even prelates high above the altar and the lights, would occasionally qualify that great as the triumphant emblem of the vicgift, when ordaining to the priest's tory achieved for us over sin and office, by using an hypothetical for death; the white surplice was rethe categorical form given in the tained by the priest on quitting the ritual. The Anglo-catholic church altar for the pulpit, in token of the has drawn up her forms of absolu- purity of his office, and as an action in the most cautious and unpre-knowledgment that the sermon he suming manner, in the ordinary portions of her liturgy; but even such wording was often thought too powerful, and was still further modified. Benediction, after a pulpit discourse, in the same affected fear on the part of the preacher to declare himself the accredited ambassador of Christ, was prefaced by a may. Add to all these omissions and innovations, the gradual abrogation of outward forms. The altar had long since (from the time of king William III.) ceased to be regarded as that portion of the sacred edifice especially sanctified by an ever-present Deity. Now even the pions George Herbert, who is considered by low churchmen themselves a pattern in all he said and did, worshipped prostrate at the altar, as pronounced was part of the duty of the priest of the altar;' and no prayer beyond the Lord's Prayer was heard or allowed in the pulpit. The sermon concluded with the Blessing in its categorical form. Men in that day kept the fasts; they confided to the clergy their secret thoughts and doings, consulted with them as their pastors, requested their prayers, quitted the way of error at their solicitation, and received that forgiveness in Christ's name, and through his merits, which the priest has power to bestow, in virtue of his ordination gift, on those who signify their repentance, and purpose to amend. But to talk of the absolving power, to fast, to give God's blessing freely, to show veneration for the Presence at the altar, to wear the surplice in the pulpit, to place lights upon and the cross above the altar, were now considered as so many popish enormities, and as a visible attempt to renounce protestantism for the ancient supererogatory system of Rome, -a plain sighing after the flesh-pots of Egypt. In a word, when the eighteenth century was near its close, the pure flame of Christianity burned low and dim in the candlestick' of the English church; and vital religion must therein in another half century expire, her candlestick must be removed, should no spirit of restoration be seen to arise. The bark of the tree had already been stripped, and the life of the tree was fast ebbing, and must sooner or later depart. The smoke of the incense within was no longer visible to the eye, and the fire of the incense within must therefore be on the eve of extinction. But we will quit this painful subject for the present, to speak of other occurrences. The early part of the eighteenth century was distinguished by the first attempt of protestant nations to bring over the Hindus, and other eastern heathens, to the Christian faith; and English, Danes, and Dutch, combined to effect so benign a work. The issue was the leaving of the task, on account of its unexpected difficulties, in the hands of the English; and by the indefatigable exertions of missionaries sent out by the London Society for Promoting Christian Knowledge, a branch of the Anglo-catholic church was at length firmly planted in Hindustan. It was at the opening of this century also, that the English clergy first assumed to themselves honorary titles; though certain writers had occasionally awarded such to them at an earlier period. Every clergyman was now called reverend; archbishops were styled most verend fathers in God; bishops, right reverend fathers in God; deans were called very reverend; archdeacons, venerable. Towards the close of the century, both divines and re It de moralists, without regard to doctrinal opinions, were engaged in resisting, in their pulpits and by their wri tings, the infidel doctrines which overspread the kingdom from revolutionary France. In Germany, the Rationalists,' under Eichhorn and Paulus, attempted the subversion of all Scripture authority, and succeeded in establishing a system of Neology (so called from its novelty), which, though it did not go the whole length of deism, denied the divine origin of the sacred writings. clared the Old Testament to be based on historical foundations, and the writers to have been, not impos tors, but men of great moral purity; and it held that the latter, being deluded by the excited state of their imaginations, had regarded and recorded things as miraculous, which were only natural occurrences. The received origin of the Jewish nation they put on a par with the mode in which the Chinese and Japanese, the Greeks and the Romans, accounted for the rise of their respective states; and, in this spirit they admitted our Lord's existence, but blasphemously explained away his miracles. It was this heresy which led king Frederick William III. of Prussia to force an union between the Lutheran and Calvinistic portions of his subjects; thus constructing his Evangelical Church,' which now somewhat boastingly styles itself mother of all the churches in the West.' In 1773, the church of Rome lost, at least for a time, her most important prop, by the suppression of the Order of Loyola; and the subsequent convulsion of the French revolution, of which that suppression was the proximate cause-the match of the mine,-overthrew the Gallican branch, and, as will be shown in our concluding volume, after attempting to spread atheism and anarchy throughout Europe, destroyed the papal power itself, and converted the ancient seat of the hierarchy into a godless republic. GENERAL INDEX TO THE SECOND VOLUME. Abbas I. the Great, 189; II., | American Indians, 462 228; III., 513 Abbé, French, 712 Abbots, deprivation of, 112 Academy, French, 225 Adolphus Frederick of Swe- Adrian VI., 45 Aërostation, 608, 725, 727 Affonso VI., 270 Agriculture, English, 6 Agrippa, H. C., 72 351; 1II., 383; IV., 615 Air pump, 329 Akenside, Mark, 545 Albano, Francesco, 280 Alberoni, Giulio, 358, 422 Albuquerque, 11, 22 Alchabiti, 24 Amurath. Morad. Anabaptists, 42 André, John, 691 Andrewes, Lancelot, 204 Anne of England, 373; of Arkwright, Richard, 656 Arnold, Benedict, 742; Sa- Artaxerxes, opera of, 689 Ascension isle, 264 Ascham, Roger, 158 Aseli, Gaspar, 253 574 Balloons, 608, 725, 727 Bands, clerical, 268; legal, 414 Bartholomew's, St., hospital, Bathurst, Allen lord, 733 Batteux, Charles, 731 Battie, William, 731 Battori, Stephen, 141 Bayard, 61 Bayle, 368 Baynes, John, 745 Bayonets, 56, 345 Bedell, William, 249 Beefeaters, origin of, 5 Belgic Provinces, revolt of, 625 Augustus 1. of Poland, 358, Belgium, separation of mo- 417; 11., 510 Aurangzeb, 300 Australasia, 114 Automaton chess-player, 606 Baber, the first Great Mon- 3 с dern, 625 Bellarmio, 198 Belloi, 738. Bi hat, 722 Bidder, George, 570 Biddle, John, 280 Biron, maréchal de, 140 Bishops, the seven, 325, 337 Black, Joseph, 654 Black hole imprisonment, 451 Blackstone, William, 640 Blake, Robert, 275 Bloemart, 205 Blood, Thomas, 320 Blood, circulation of, 194 Bochart, Samuel, 279 Bodley, Thomas, 167 Boehmen, 206 Bowdler family, 709 Bray, vicar of, 164 Brazil, 5, 50, 224 Bridgewater, duke of, 693 Brone, Thomas, 320; Wil- Burnet, Gilbert, 366 Burns, Robert, 6:0 Burton, Robert, 244 Busby, Richard, 321 Butler, Samuel, 308; Joseph, 536 Buxton, Jedidiah, 570 Byng, George, 532; John, 532 Borgia family, 8; Cesare, 8, Byron, John, 535 71; Lucrezia, 73 209; 11., 257, 280 IX. of Sweden, 237: I. of Spain, 50; II, I. of Sicily, 509 Charles Emanuel III. of Sar- Charter-house, 194 Chatterton, Thomas, 673 Chaudet, 727 Cheke, John, 86 Chelsea, 430 Cherokee Indians, 462 Cheselden, William, 560 Chess-player, automaton 606 Ch aroscuro, 7 Chillingworth, William, 251 345 Christiern II. of Denmark |