the claim of rights that the Scottish Nonjurors always vindicated their conduct in opposing the government, so we shall consider it more particularly.

J

And the first enquiry is, were the Scots reformed from Popery, by persons solely cloathed with the character of presbyters? The answer is in the negative. In the first general assembly which met at Edinburgh 1560, there were no less than thirteen bishops and mitred abbots, all of whom embraced the reformation, and three of them secularized. Now the whole assembly did not consist of above thirty persons, as appears from their records in the advocate's library, and about seven of these were country gentlemen who never had entered into orders. This brings the number up to twenty, and if to these were added Villiain Harlaw, a tailor, and Andrew Scrimshaw, a baker, there will only remain eight four of whom had been Popish priests, and the other four were zealous preachers, huo wor clerically ordained. Thus it appears, the church of Scotland was teformed from Popery more by the assistance of prelates than of presby

tersun!

1 Secondly, whatever the character of the Scottish reformers was, whether of Presbyterian principles or not, can it be inferred that presbytery was more esteemed, and episcopacy an intolerable grievance, from the reformation to the revolution?

The answer is, it was not. For even the reformation was itself a sort of moderate episcopacy, and even presbytery had not been long established, when the insolence, ignorance and hypocrisy of the clergy, lost them the affections of those who had the least regard to decency and good order.

Whatever might have been the conduct of the bishops in Scotland before the breaking out of the civil wars, this much is certain, that the inferior elergy were an ornament to their profession. Nay, such was the lenity of government, that the Presbyterian ministers were tolerated in their parishes, without being obliged to take institution from the bishop.

Another circumstance may serve to shew, that the people of Scotland were not averse to episcopacy at that time, nor indeed during the whole of that period alluded to, namely, the answer which the doctors of Aberdeen gave to the Presbyterian ministers who came to desire them to sign the national covenant. They said they could not do it without a breach of their oath, to maintain episcopacy as by law established. To this it was answered by the Presbyterians, that there was nothing in the cove

nant against episcopacy, but that they might swear it without injuring their order.

Again, when the restoration took place, the Scottish nobility and gentry denied to restrain the power of the Presbyterian clergy, and whatever violences were committed during the reigns of the two royal brothers, yet this much is certain, that episcopacy, had it been properly conducted, was not then a grievance to the nation.

The third inquiry suggested by this article is, was episcopacy a grievance when the article was established in the claim of right? It is answered, it was not. So far from being a grievance, it was received by nine-tenths of the people. It is true, there were several court sycophants who were longing to enjoy the estates that had been set apart for the support of the bishops; and in the western counties many of the people were led by some Presbyterian ministers, who endeavoured to drive all things into a state of confusion. These men, who had nothing in view besides that of supporting their interests, and nourishing their pride, went all round the country endeavouring to influence the elections of members who were to compose the convention of estates at Edinburgh. There is no wonder that they should be able to procure a majority; for wher ever they went they pulled down the houses of the episcopal clergy, turned them and their families out of doors, and stripped them of every thing that was valuable, setting fire on what they could not carry

away.

The fourth question, is whether, supposing the affirmative included within the parenthesis, would that have been good and sufficient reason for the abolition of episcopacy?

The affirmatives are two, first, prelacy was an intolerable grievance, and, secondly, the Scots were reformed from Popery by Presbyters.

In answer to the first, namely, that it was an intolerable grievance, the fact has been already disproved; but that does not come within the limit of the argument. the argument. It is, whether the real existence, of the grievance can vindicate the conduct of those who abolished episcopacy, or, in other words, whether such an assertion, included within a parenthesis, could with any propriety, make an article in the claim of rights?

The answer is obvious.

It could not..

civil establishment, under the emperor Constantine the Great, the Heathen priests considered this as an intolerable grievance; but that did not invalidate the authenticity of the gospel. No civil establishment of religion can become an intolerable grievance, unless power is either abused or misapplied.

The second article within the parenthesis, is, they were reformed from Popery by Presbyters. The contrary has been already proved; but we are to suppose the assertion to be true, and try its validity by the strength of reason.

Now it is well known, that in Scotland, the people were converted to the knowledge of Christ, by the ministry of some poor monks, who certainly had no ceremonial ordination at all, for this plain reason, there was no such thing as canonical ordination at that time in the world. Now, can it be inferred from this, that monks not ordained. are always to govern the church of Scotland? Consider the absurdity; but this is not all.

Some nations in the eastern parts have been converted by Jesuits; but is this any reason that they should still govern them? Nay, if we can pay any regard to ecclesiastical history, we may affirm, that some people were converted by the ministry of females; and for that reason must the churches in that country, or those countries, be now governed by women; the thought is absurd, and nothing less than the distraction of the times could have given countenance to it, so as to put it into a public claim, made by the people of

Scotland, to have the whole form of their religion changed.

These arguments are not ours, but those of Mr. Sage, the learned author of the Fundamental Charter of Presbytery, and who was himself a nonjuring minister. It is certain, that they carry a sort of conviction along with them; and it is equally certain, that the poor Nonjurors in Scotland suffered many cruel hardships during the reign of king William, and under the whig ministry in the beginning of the reign of queen Anne.

In 1711, an act passed by which the Nonjuring ministers were permitted to open meetings, upon condition of their reading the book of Common Prayer; and some of them complied with it. But the greatest part retained their ancient form of worship, which came more near to the primitive plan than any of the Protestant churches what

ever.

However, the gentry were fond of the Engish ceremonies, and the Nonjuring clergy were willing to comply, in order to procure a subsistence. Thus when the last rebellion broke out in Scotland, there were above three hundred of their meetings in that conntry, who all read the book of Common Prayer, only they omitted the name of the king, but prayed for the king in general, by whom they meant the pretender.

They are now dwindled away, and although there are still a great number of Episcopalians, in Scotland, yet they are mostly such as are well af fected to government,

AN

THES
HESE people are the most numerous at pre-

sent of any sect that has sprung up since the revolution. That they have been much traduced is certain, but whether they deserve all the epithets that have been bestowed upon them, the reader may judge for himself. Some of their first founders are still alive, and one of them has written the following account of their principles. Dr. Johnson has justly observed, that every man is the best judge of his own opinions; and therefore we shall, in compliance with what the doctor says, lay before our readers those principles which they hold in their own words.

"1. The distinguishing marks of a Methodist are not his opinions of any sort. His assenting to this or that scheme of religion, his embracing any particular set of notions, his espousing the judgment of one man or of another, are all quite wide of the point. Whosoever therefore imagines, that a Methodist is a man of such or such an opinion, is grosly ignorant of the whole affair: he mistakes the truth totally. We believe indeed, that all scripture is given by inspiration of God; and herein we are distinguished from Jews, Turks, and Infidels. We believe the written word of God to be the only and sufficient rule, both of Christian faith and practice; and herein we are fundamentally distinguished from those of the Roman church. We believe Christ to be the eternal Supreme God; and herein we are distinguished from the Socinians and Arians. But as to all opinions which do not strike the root of Christianity, we think and let think. So that whatever they are, whether right or wrong, they are no distinguishing marks of a Methodist.

2. Neither are words or phrases of any sort. We do not place our religion, or any part of it, in being attached to any peculiar mode of speaking, any quaint or uncommon set of expressions. The most obvious, easy, common words, wherein our meaning can be conveyed, we prefer before others, No. 31.

both on ordinary occasions, and when we speak of the things of God. We never therefore willingly or designedly deviate from the most usual way of speaking, unless when we express scripture truths in scripture words (which we presume no Christian will condemn). Neither do we affect to use any particular expressions of scripture, more. frequently than others, unless they are such as are more frequently used by the inspired writers themselves. So that it is as gross an error, to place the marks of a Methodist in his words, as in opinions of any sort.

3. Nor do we desire to be distinguished by actions, customs or usages, of an indifferent nature. Our religion does not lie in doing what God hath not enjoined, or abstaining from what he hath not forbidden. It does not lie in the form of our apparel, in the posture of our body, or the covering of our heads; nor yet in abstaining from marriage, nor from meats or drinks which are all good if received with thanksgiving. Therefore neither will any man who knows whereof he affirms, fix the marks of a Methodist here; in any actions or customs purely indifferent, undetermined by the

word of God.

4. Nor, lastly, is he to be distinguished by lay-ing the whole stress of religion on any single part of it. If you say, "Yes, he is; for he thinks we are saved by faith" I answer you do not understand the terms. By salvation he means, holiness of heart and life. And this he affirms to spring from the faith alone. Can even a nominal Christian deny it? Is this placing a part of religion for the whole? Do we then make void the law through faith? God forbid! Yea, we establish the law. We do not place the whole of religion, as too many do, God knoweth, either in doing no harm, or in doing good, or in using the ordinances of God: No, nor in all of them together; wherein. we know, by experience, a man may labour many years, and at the end have no true religion at all,

9. B

no

no more than he had at the beginning. Much less in any of these; or, it may be in a scrap of one of them like her who fancies herself a virtuous woman, only because she is not a prostitute; or he who dreams he is an honest man, merely because he does not rob or steal. May the Lord God of my fathers reserve me from such a poor starved religion as this! Were this the mark of a Methodist, I would sooner chuse to be a sincere Jew, Turk, or Pagan.

5. What then is the mark? Who is a Methodist according to your own account? I answer: A Methodist is one, who has the love of God shed abroad in his heart, by the Holy Ghost given unto him one who loves the Lord his God with all his heart, and with all his soul, and with all his mind, and with all his strength. God is the joy of his heart, and the desire of his soul; which is constantly crying out, "Whom have I in heaven but thee, and there is none upon earth that I desire besides thee! My God and my all! thou art the strength of my heart, and my portion for ever!"

6. He is therefore happy in God, yea always happy, as having in him a well of water, springing up into everlasting life, and overflowing his soul with peace and joy. Perfect love having now cast out fear, he rejoices evermore. He rejoices in the Lord always, even in God his Saviour and in the Father, through our Lord Jesus Christ, by whom he hath now received the atonement. Having found redemption through his blood, the forgiveness of his sins, he cannot but rejoice, whenever he looks back on the horrible pit out of which he is delivered, when he sees all his transgressions blotted out as a cloud, and his iniquities as a thick cloud. He cannot but rejoice, whenever he looks on the state wherein he now is, being justified freely, and having peace with God, through our Lord Jesus Christ. For he that believeth hath the witness of this in himself: being now the Son of God by faith; because he is a Son, God hath sent forth the spirit of his Son into his heart, crying out, Abba, Father! And the Spirit itself beareth witness with his spirit, that he is a child of God. He rejoiceth also, whenever he looks forward in hope of the glory that shall be revealed; yea, this his joy is full, and all his bones cry out, Blessed be the God and Father of our Lord Jesus Christ, who according to his abundant mercy hath begotten me again to a living hope of an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for me.

7. And he who hath this hope thus full of immortality in every thing giveth thanks; as knowing

that this (whatsoever it is) is the will of God in Christ Jesus concerning him. From him therefore he chearfully receives all, saying, good is the will of the Lord; and whether the Lord giveth or taketh away, equally blessing the name of the Lord. For he hath learned in whatsoever state he is, therewith to be content. He knoweth both how to be abased, and how to abound. Every where and in all things he is instructed, both to be full and to be hungry, both to abound and suffer need. Whether in ease or pain, whether in sickness or health, whether in life or death, he giveth thanks from the ground of his heart to him who orders it for good: knowing that as every good gift cometh from above, so none but good can come from the Father of Light, into whose hands he has wholly committed his body and soul, as into the hands of a faithful creator. He is therefore careful (anxiously or uneasily careful) for nothing; as having cast all his care on him that careth for him, and in all things resting on him, after making his request known to him with thanksgiving.

8. For indeed he prays without ceasing. It is given him always to pray and not to faint. Not that he is always in the house of prayer; though he neglects no opportunity of being there. Neither is he always on his knees, although he often is, or on his face, before the Lord his God. Nor yet is he always crying aloud to God, or calling upon him in words. For many times the Spirit maketh intercession for him with groans that cannot be uttered: but at all times the language of his heart is this, "Thou brightness of the eternal glory, unto thee is my mouth, though without a voice, and my silence speaketh unto thee." And this is true prayer, the lifting up the heart to God. This is the essence of prayer, and this alone. But his heart is ever lifted up to God, at all times and in all places. In this he is never hindered, much less interrupted by any person or thing. In retirement or company, in leisure, business, or conversation, his heart is ever with the Lord. Whether he lie down or rise up, God is in all his thoughts; he walks with God continually, having the loving eye of his mind still fixed upon him, and every where seeing him that

is invisible.

9. And while he thus always exercises his love to God, by praying without ceasing, rejoicing evermore, and in every thing giving thanks, this commandment is written in his heart, that he who loveth God, loves his brother also. And he accordingly loves his neighbour as himself; he loves every man as his own soul. His heart is full of love to all mankind

mankind, to every child of the Father of the spirits of all flesh. That a man is not personally known to him, is no bar to his love: no, nor that he is known to be such as he approves not, that he repays hatred for his good-will; for he loves his enemies, yea and the enemies of God, the evil and the unthankful and if it be not in his power to do good to them that hate him, yet he ceases not to pray for them, though they continue to spurn his love, and still despitefully use him and persecute him.

10. For he is pure in heart. The love of God has purified his heart from all revengeful passions, from envy,, malice, and wrath, from every unkind temper or malign affection. It hath cleansed him from pride and haughtiness of spirit, whereof alone cometh contention; and he hath now put on bowels of mercies, kindness, humbleness of mind, meekness, long suffering; so that he forbears and forgives, if he had a quarrel against any, even as God in Christ hath forgiven him. And indeed all possible ground for contention, on his part is utterly cut off; for none can take from him what he desires, seeing he loves not the world, nor any of the things of the world, being now crucified to the world, and the world crucified to him; being dead to all that is in the world, both to the lust of the flesh, the lust of the eye, and the pride of life; for all his desire is unto God, and to the remembrance of his name.

11. Agreeable to this his one desire, is the one desire of his life, namely, not to do his own will, but the will of him that sent him. His one intention at all times, and in all things, is, not to please himself, but him whom his soul loveth. He has a single eye; and because his eve is single, his whole body is full of light. Indeed where the loving eye of the soul is continually fixed upon God there can be no darkness at all, but the whole is light, as when the bright shining of a candle doth enlighten the house. God then reigns alone. All that is in the soul is holiness to the Lord. There is not a motion in his heart but is according to his will. Every thought that arises points to him, and is in obedience to the law of Christ.

12. And the tree is known by its fruits; for as he loves God, so he keeps his commandments; not only some, or most of them, but all, from the least to the greatest. He is not content to keep the whole law, and offend in one point, but has in all points a conscience void of offence towards God and towards man. Whatever God has forbidden, he avoids; hath enjoined, he doth; and that whether it be little or great, hard or easy, joyous or grievous to the flesh. He runs the ways of God's commandments, now he

hath set his heart at liberty. It is his glory so to do; it is his daily crown of rejoicing, to do the will of God on earth, as it is done in heaven; knowing it is the highest privilege of the angels of God, of those that excel in strength, to fulfil his commandments, and hearken to the voice of his word.

13. All the commandments of God he accordingly keeps, and that with all his might; for his obedience is in proportion to his love, the source from whence it flows; and therefore, loving God with all his heart, he serves him with all his strength. He continually presents his soul and body a' living sacrifice, holy, acceptable to God; entirely and without reserve devoting himself, all he has, and all he is, to his glory. All the talents he has received he constantly employs, according to his Master's will; every power and faculty of his soul, every member of his body. Once he yielded them unto sin and the devil, às instruments of unrighteousness: but now, being alive from the dead, he yields them all, as instruments of righteousness, unto God.

14. By consequence, whatsoever he doth, it is all to the glory of God. In all his employments of every kind, he not only aims at this (which is implied in having a single eye) but actually attains it. His business and refreshments, as well as his prayers, all serve to this great end. Whether he sit in his house or walk by the way, whether he lie down or rise up he is promoting in all he speaks or does, the one business of his life: whether he put on his apparel, or labour, or eat and drink, or divert himself from too wasting labour, it all tends to advance the glory of God, by peace and good-will among men. His one invariable rule is this, Whatsoever ye do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God and the Father by him.

15. Nor do the customs of the world at all hinder his running the race that is set before him. He knows that vice does not lose its nature, though it becomes ever so fashionable; and remembers, that every man is to give an account of himself to God. He cannot, therefore, even follow a multitude to do evil. He cannot fare sumptuously every day, or make provision for the flesh to fulfil the lusts thereof. He cannot lay up treasures upon earth, no more than he can take fire into his bosom. He cannot adorn himself (on any pretence) with gold or costly apparel; he cannot join in, or countenance any diversion which has the least tendency to vice of any kind. He cannot speak evil of his neighbour, no more than he can lie, either for God or man. He cannot utter an unkind word of any one; for love keeps the door of his lips. He cannot speak idle

words: