ner of serving him corrupted; circumstances that can easily be accounted for from the weakness and perverseness of those who took the lead in directing their religious opinions and practices. But still it is undeniably true, that the gross of mankind were serious in their belief of the existence of a deity, of their dependence on him, and of the occasion they had for his protection and favour. to power, greedily embraced and professed this faith; To this general disposition of mankind it was in part owing, that the gospel, upon its first publica-ous men pursued wicked and voluptuous courses ; tion, made so rapid and surprizing progress. No and many gross villanies and abuses were daily comman at that time doubted of the existence of a deity, mitted by profligate men, which the degenerate or of man's dependence on him. It was easy condition of mankind produced. But still these satisfy every one who admitted these propositions, wickednesses were disguised, disowned, or some that mankind, by the corruption into which they how sought to be atoned for. The villain dissemhad fallen, stood mightily in need of some interces-bled at least, and was forced to wear a cloak of hysor, some mean by which they might be saved from pocrisy. No man dreamed of professing openly, the weight of their sins. And it is no marvel, that that he denied the being of a God, or his depenevidence given to men so convinced, that salvation dence on, and being accountable to him. And, if might be had through Jesus Christ, should be re- any one was indeed so foolish, as well as impious, ceived with gladness. as to entertain such a notion, which by the by is with us a question, there was no temptation for uttering it; because there was no chance that any one should concur in supporting such an opinion. And accordingly we see, that, in a trifle of time, the herd of mankind, in defiance of all discouragements, and of the most severe persecutions from ACCOUNT OF THOSE WHO ARE CALLED IN HOLLAND, COLLEGIANTERS, AND RHYNSBURGHERS. THE This is known in the country, for they seldom hold their assemblies in public; and it is not much to be wondered at, that foreigners should hardly be able to know their names. The following account, however, is authentic, as the author says he had been for several years one of the chief members of their society. We must first take notice, that they are much mistaken who take it for granted, that the Collegianters and Rhynsburghers are the same, but to clear up this matter, we must put them in mind, that the Collegianters owe their name to the manner in which their small societies were first formed. The nature of these religious meetings cannot be better described, than by comparing them to the friendly societies, which we call clubs. They have likewise some resemblance to the mystical schools, which which we have already mentioned in our account of those people; but we shall call them clubs. In these clubs, therefore, every man may, and has a right to speak concerning whatever religion he may outwardly profess, what system soever he may follow, and this he may do, let his notions be ever so much out of the common way of thinking. But this is only granted on condition that he allows the scriptures to be divinely inspired. Whether churchmen or laymen, every one explains what text he thinks proper, and may utter freely whatever he thinks concerning religion, either in general, or in regard to any particular sect. Women are not allowed the same privilege as among quakers; for they must hold, their peace, and, indeed, these clubs do not pretend to have any thing to do with the spirit or with its impulses. When any one of the club speaks, he pretends that it is the effect of his meditations on the sacred scriptures, or of his own ingenious discoveries. Nor is the club to be kept under subjection by any one doctor, or by three or four, who in most other assemblies, keep all their discourse to themselves. Besides the club at Rhynsburgh, where they are most numerous, there are many others in several towns and villages in Holland, at Amsterdam, Rotterdam, Haerlem, Groningen, Lewardin, and many others. As to the villages, the most noted club meets at Sardan, and is remarkable for being composed of members who belong to various sects. For, lest our readers should forget it, we must once more put them in mind, that in those clubs only one essential point is agreed on, the divine inspiration of the scripture. They are at full liberty to explain it in what manner they please, and to build any system they think proper upon it. No register is kept of the names of the members belonging to the club, and in reality they are composed of people borrowed from all sects, in order to m meet every Sunday and Wednesday. If the divine authority of holy writ is owned, none of them are to be called Heretics; just like the sectaries in England, who all acknowledge the authority of the sacred scriptures, and yet in their explications, all differ from each other. These clubs were begun about the year 1619, and owe their beginning to the spirit of persecution, which then raged in Holland, and drove many of the people, as it always does, into the wildest extremes. Three brothers, of the name of Codde, all Arminians, were the first founders of these clubs; one of them was a professor of Hebrew, and the others were plain husbandmen. They were well versed in the scriptures which they had carefully studied. Arminianism was then at a low ebb, both because it had been condeinned at the synod of Dort, and likewise upon political accounts, so that when any of that profession were discovered, they were treated as the enemies of God and society. The Arminian ministers were forbid preaching under the severest penalties. Many of them were banished, and others were thrown into prison. Many of them had their goods seized, and rewards were offered for apprehending their persons, while their wives and children were left unprovided for. All this was occasioned by the cruel acts of the Calvinistical synod of Dort, which had no more right to decide on such things than the man in the moon. The first of these clubs was established at Wormand, a village where one of the Vander Codes lived. A great number of Arminians, who could not then meet openly, nor, indeed privately, for fear of being cast into prison, were overjoyed, at meeting with this opportunity of assembling to common in that country, and in which religion is never supposed to be concerned. Their public exercise begins by reading a psalm in prose and singing one in verse. Then a prayer is repeated, which, being ended, the text appointed for the christian entertainment is read. The Bre-gether as friends, under the name of a society very thren present are thren invited to make use of the freedom granted in those clubs, in stating such objections, in making what remarks, or giving what admonitions and exhortations they please. If no one rises to speak, then those, who were appointed to handle that subject, rise and speak to it; for lest the club should separate without any discourse, two are always appointed to speak; when they have done, silence is kept for a considerable time, then any one may make what observations he pleases, to what has been said. The whole ceremony concludes with a suitable application and prayer.. When the heat of persecution abated, several of the Arminian clergy returned into their own country, and offered their services as pastors, but were told by Vander-Code, that their new institution being on the model prescribed by St. Paul, did not admit of pastors. This club was soon removed to Rhynsburgh, where it increased considerably, and was joined by two famous pastors belonging to the Arminians. Several other places in Holland followed this ex ample ample, and had also their clubs, which at first were frequently disturbed by the civil power, but at last connived at. This is the best account we could get of these clubs, though others pretend that they are of an older date, though established on the same plan, governed by the same rules, and grounded on the same expressions of St. Paul. This dispute may be ended by owning that the oldest of these clubs were made up of Baptists, and some other sectaries, and that after all, such meetings may be held during all persecutions, as has always been the case, and probably always will be. But these clubs were not confined to Holland. Grindal, archbishop of Canterbury, in the reign. of queen Elizabeth, gave great encouragement to them. Of these we shall say a few words by way of digression. The time of their meeting was once a month, sometimes twice, only churchmen were allowed to speak; the subject, and the persons who were to handle it, were appointed before-hand. The youngest of those preachers began, and the others followed according to their age, so that the oldest preached last, recapitulated what the others said, commended what deserved it, and censured faults with mildness. Their whole discourse was in order to compare the text in hand with others, to settle its true and genuine sense to the sacred writers aim, the exact confirmation of the words, the various translations, the consequences that flowed from them, and to expose the false glosses of Heretics and quibbling doctors, who turn the meaning of the sacred scriptures to any sense they think proper. But let us now return to the Dutch clubs. They made an open profession of toleration so far, that in 1677 and in 1680, most of those clubs in Holland, contributed largely to the enriching and endowing at Amserdam, the college of Orange, which is founded also for the maintenance of orphans, not only of their own sect, but of others, and the same has been done in other places of Holland. A glorious effect of that humane disposition which ought to influence men, notwithstanding all the disputes about religion. ing to the scripture precepts, may be admitted, whatever opinion he may otherwise have, even about the nature and essence of the sacrament. The evening before the communion, they are to spend in self-examination, in reviewing their hearts and lives. Two discourses are preached before they receive, the first on the Lord's Supper in general, and the second on the death of Christ in particular. They likewise explain their motives for meeting together in that village, to unite themselves as Christians and brethren, without distinction of parties, without declaring themselves some for Paul and some for Apollos, as the Jews celebrated their assemblies in their temples together, not minding the disputes between the Pharisees and Sadducees. They deplore the evils which flow from schisms. it not much better, say they, to admit every Christian, who believes the scriptures, and endeavours to live up to its rules according to the law of Christ, we therefore invite them all to take the communion with us, without mending the odious appellations with which they are bespattered, and without giving any room in our souls to that gall of bitterness, which most men look upon as a proof of their zeal for the doctrine of Christ." "Is These, and such discourses "being ended, they perform the communion service in the same manner as the Calvinists. The alms collected from the faithful are deposited in the hands of the sexton of that village, who gives a receipt and distributes it to the poor of Rhynsburgh. This solemnity is concluded with a thanksgiving sermon, just in the same manner as among the Calvinists. Next morning they take leave of one another, with mutual exhortations to perseverance in the true religion and faithful service of God. All may speak, teach or administer the sacraments, yet their functions are generally performed by men who are prepared for it, and appointed thereto. Next to the Lord's-Supper, the only remarkable ceremony observed by them, is their baptism, of which one of their own members gives the following account. The candidate makes publicly his profession of faith on a Saturday in the morning, before an assembly of the people held for that purpose. A discourse is delivered on the nature and excellency of baptism. The minister and candidate go together to a pond behind a house belonging to the sect, which, on some occasions, is used as a lodging house for travellers who have no money to pay for resting at the inns. In that pond the catechumen As for the Rhynsburghers, they are composed of people of many different opinions, who from all parts meet at Rhynsburgh, as they did in former times at Jerusalem. They assembled only twice a year, namely, at Whitsuntide, and on the last Sunday in August, to partake of the Lord's-Supper; and whoever leads a regular course of life accord-is baptized by immersion; if he is a man he has a waistcoat waistcoat and drawers; if a woman, a boddice and petticoat, with leads at the bottom, for the sake of decency, which is rather necessary than otherwise. The minister, in the same dress as the men wear, is also in the water and plunges them in it, pronouncing, at the same time, the form used by most Christian congregations. This being over, they put on their cloaths, go back to the meeting, and hear an exhortation to preseverance, in complying with the precepts of Christ. A psalm is sung, and the whole concludes with prayer. These are the most singular customs observed by those people, who in Holland are called Collegianters and Rhynsburghers. Some have asserted, that these sects are much diminished, but this is only in the outward appearance; for all our modern sectaries have learned to dissemble better than their ancestors, and that this disguise makes some over credulous, but devoutly inclined people flatter themselves with the hopes that heresy and libertinism lose ground. But probably they are most in the right, who think that the religion of Mammon does get a superiority over all. We must, however, suspend our judg-. ment, and desire that the grace of God may be granted to all mankind. This should be the pious wish of every Christian who desires the salvation of the human race, without spending his time in contentious controversy, which can never minister to edifying. Talking of religion is one thing, obeying its rules in sincerity is another. Let this mind therefore be in us, which was also in Christ Jesus, and let us be followers of him as dear children. ACCOUNT OF THE POLISH BRETHREN. HESE people are a sort of Unitarians, and in other points of their doctrines they may be ranged among the Socinians; for they come the nearest to them of any sect whatever. They are called Polish, because they took their rise in Poland, although at present they have churches in many parts of Europe. They assert, that the doctrine of the trinity destroys the unity of the godhead, and the simplicity of the Supreme Being, adding, that if there are three persons, there may be three hundred: and thus a perfect system of Politheism, or a plurality of Gods, is established. They pretend, likewise, that the texts made use of in support of the trinity, ought to be understood in another sense. Thus, when Christ says, I and the father are one, they say it means no more than that they had one object in view in the plan of man's redemption. As for the incarnation of Christ and his two natures, they believe that doctrine to be useless to mankind, and maintain that it cannot be proved by scripture. For, say they, had it been necessary for No. 35. obtaining eternal happiness to believe the mystery of the incarnation, the bible would have mentioned it as clearly and distinctly as the other truths we are obliged to profess openly. But we must not dwell too long on such dangerous blasphemies. They say that God does not know before-hand what will happen to men, and that the cause of predestination is not in God but in man. Christ's body was mortal, and therefore it was necessary that he should suffer death in common with the rest of mankind; for like the Arians and Socinians, they will not acknowledge his divinity. In the preamble of their discipline, they give a definition of the Christian religion; it is, they say, a rational worship, God being the eternal reason, can require nothing unreasonable or absurd, paid to God through Jesus Christ, there being no other name by which men are saved, in spirit to exclude ceremonies, and in truth to reject the types and shadows of the mosaical law, with the hope of an immortal life, because such a worship must ensnare us with a study of trust in God's goodness and ex10 C pectation pectation of immortality, in consideration of our faithful compliance with it. But for this end two things are required; first, to admit no doctrine but that of the gospel, and to own no other teacher but Christ. The other to raise no building, but upon the foundation of Christianity, that is, the true doctrince of Christ, who is, and ought to be, the theme of all those who profess it. Christ being gone to heaven, it became necessary that in his absence this doctrine should be preserved, and the faithful governed by wise, pious and learned persons, who should not be the masters, fathers, or princes of the church; for there is one only father and sovereign, which is God; one only master which is Christ; but they take up the deposit of faith, and deliver it to others as they received it. Our dependence is not on them but on Christ; we do not obey them but Christ. They ought not to exalt themselves above others, nor ought the faithful to prefer the one to the other, out of a bias or prejudice, in favour of a particular person, to the detriment and injury offered to another. Such behaviour would be a pernicious occasion of ambition in the church. Obey those who are set over you, that is, shew them due respect, as being the dispensers of truth. Submit to this same doctrine they preach, as from Christ. In a word, In a word, the church is a monarchy, and Christ is its only monarch. One of their writers divides the whole church into six different parts, of which four are to take care of the ecclesiastical policy. I. Patrons, or Protectors of the church, II. The Pastors. III. The Elders. IV. The Deacons, The last mentioned and the patrons, are to provide for the bodily wants; the pastors and elders are to take care of the spiritual wants. We shall call those patrons or protectors of churches, who either build them or keep them in decent repair at their own expence. Whether they are the first founders or only carry on the work by others. Those also who provide a maintenance for the pastors or elders, or raise charitable contributions for the poor belonging to a particular church, are considered as props of the church. We detest anarchy as the root of great evils, but we do not allow any to usurp the Supreme authority, which belongs only to Christ. The protectors and pastors must, or ought mutually, to support and pay a deference to each other, and all unanimously consent, with joint endeavours, to promote the glory of God, and the cause of religion. Pastors are the ministers of Christ, and dispensers of the mysteries of God. They hold the rudder of the ecclesiastical commonwealth, and watch for the safety of the church, along with the elders, and the other members of the consistory. The pastors are all equal; their age and labour may draw respect and veneration, but do not give them any arbitrary authority. The young ones must pay great regard to those advanced in years; but they ought not to take occasion from thence to behave haughtily to their younger brethren. Age and experience must have some weight, when it promotes the interest of the church, but the advice of the younger must not be despised, when by common consent their counsels are found both profitable and adapted to the state of the brethren. Such is the account that these people give of themselves; and were their doctrines equal to their discipline, we should not have much reason to find fault with them But to hear the name of Christ so often mentioned with terms of respect, by those very men who mock at his mediatorial office, and despise all his glories, we are led to say with the psalmist, All men are liars. Their elders are described as persons of known probity, and great experience, who are jointly commissioned to govern the church. Age and riches are not considered in that choice, but virtue and abilities. The functions of deacons are well known; they are the treasurers of their respective churches, and are to give an exact account of what they receive for the maintenance of widows, orphans, and other poor. These are the duties of the four orders, who go vern the policy of their churches. The chusing or ordaining of pastors belongs to the synod or assembly, who meet by authority of their church, in order to examine representatives on this important occasion. Elders and deacons are chosen in the same manner. A good life and a solid judgment, are the chief qualities required in elders, preferably to learning. Their piety is a tacit condemnation of vice, and hinders its progress. A solid understanding helps them in giving advice, and composing differences. Deacons likewise may perform their duties without learning. Good sense and a good conscience, with tried fidelity, are the only necessary dispositions to that office. When |