I now proceed to the less " evanefcent specks" to which G. W. has excited the public attention as reprehenfible peculiarities in the society. They are indeed far more worthy of comment, and (at least of their own) serious inquiry: for " a stoical unconcern for the public good," under whatever circumstances manifested, would, if it could be proved upon this or any other people, render them unworthy of fuch commendation as he has bestowed on the objects of his animadverfions; being indeed " utterly inconfiftent with that fympathy in the universal happiness of our species which is enjoined by the gospel." But the people in question probably differ widely from G. W. in their ideas of the real indications of fuch a lamentable state of mind. In what way, consistent with their religious opinions respecting, war, can they more effectually exert them felves for the correction of " political corruptions and perturbations," than by carefully avoiding the causes, and maintaining against them the firm protest of a peaceable and unoffending example, with the " occafional formality of verbal remonstrance." If by "positive energy" he means fuch exertions as aim at a general reformation of morals the relief of general distress, or the univerfal happiness of our species, he should have shewn in which of those particulars they have lagged behind their neighbours. Their perfever"ing endeavours for the abolition of the Slave-Trade, and the tyranny and cruelty attendant on and confequent of it the very confiderable sacrifices of interest, which many of their members have made on this account (some individuals to the amount of several thousand pounds) and their continual attention to the rights and welfare of the Indian natives, in countries first settled by fome of their ancestors, fur. nish ample proof that, as a body, they have not been remarkably deficient, at least in fome of the duties which directly tend to "produce an effential melioration of civil life." But if by "positive energy" is meant an active co operation in the party politics which have lately so much agitated this nation, I must allow, that with the more serious part of the society, it is a matter of fincere regret that there is not yet more foundation for the charge; apprehenfive as they are, that under the pretenfions of party leaders, are but too often concealed the designs of ambition; and that the means adopted to obtain even defirable ends are often inconfiftent with the nobility of the object in view. 15 I feel less difficulty in acknowledging, that many individuals in the fociety appear to be too " unremittingly occupied in the purfuit of worldly intereft;" but that G. W.'s remark on this head applies more peculiarly to them than " to any men whatever" is, I apprehend, more easily asserted than determined. In the advices published from time to time by the fociety, there is hardly any species of evil against which its members have been more frequently and earnestly cautioned, than this of worldly-mindedness; which implies that a fenfe at least of its turpitude remains among them. I do not however wish that any observations I am now making may leffen the expofure of a propenfity so opposed to Christian benevolence, either in these or any other of its profeffors; though when we confider the vast expence of time and money confequent on their attendance of their monthly, quarterly, and yearly meetings, and the great dereliction of outward ease, and domestic comforts, which their ministers manifest in their travels, I believe the charge of worldly-mindedness cannot be pre-eminently fixed on them. Neither in adverting to the third peculiarity imputed to them as "reprehenfible" can I acquiefce in G. W.'s fenti. ment, that the literary education of their youth is neglected; and that the liberal arts and sciences which he enumerates are "almost if not altogether unknown among them."-Indeed, if his position be true, that "knowledge is the basis of all virtue," it is not very probable that a people diftinguished for qualities, which he says, "richly merit not only the cordial testimony, but the universal imitation of mankind," can be uncommonly ignorant or neglectful of the means of acquiring it: and, from his extensive acquaintance among them, I should have fuppofed he might have met with a fufficient number to have obviated his exception to the fociety on that account. It is, however, probable, that even these do not in general apprehend with G. W. that extraordinary degrees of the knowledge he alludes to, and for which fo few have adequate capacities, are really effential to human happiness, and much less to "the renovation of our species." In this momentous concern, it is well known the society in question profess to believe, that a dependance on something fuperior to human wisdom is indifpenfibly necessary, and that to this all the acquirements of which the mind of man is capable, ought to be held in constant subservience. The The general care of the fociety in the education of their youth, and that all, even the children of the poorest among them, "may freely partake of learning, to fit them for the business of life in which they are likely to be employed," is a fufficient proof oof that knowledge really useful is by no means undervalued by them. And I question if, on impartial enquiry, there will be found in any religious fociety a greater proportion of members capable of reading and writing, or who have a more general knowledge of men and things, than in this. As G. W. has not specified what those " doctrines of Chriftianity connected with its very effence" are, which he apprehends, will not bear the scrutinizing discussions of increasing knowledge, I can only fay, that till they are stated, it can hardly be expected they will be abandoned, however "noxious," on in finuations which are not understood. But poiibly, if opportunity for difcuffing them were afforded, it would appear that the tenets alluded to are not acknowledged by the fociety, and prove to be "only the iflues of unfortunate inquiry" in the objector. But be that as it may, as Christianity rightly embraced and fully fubmitted to, is the perfection of morality, both G.W. and the objects of his animadverfions, would do well to bear in remembrance this fentiment of the poet: For modes of faith let angry zealots fight, His can't be wrong whose life is in the right. ATTICUS. 14th 12th Month, 1798. P. S. I find G. Dyer (in his letter of the last month) has been induced in his P S. to quote an extract from a letter addressed to the fociety of the people called Quakers, in 1793, figned Pacificus; wherein the most active and approved members of that fociety' are faid to have lent money to goverament for the avowed purpose of active operation against the enemy;' at the fame time others were difowned for carrying guns in their ships for defence only. I fully believe this not to have been the cafe, It is true, that perfons, actual members of the fociety, have been concerned in loans; but these were generally fuch as had forfaken its teftimonies in other respects; and a knowledge of what had been, induced the yearly meeting in 1790, on the profpect of a war, to issue the following advice, which I think effectually clears the body from the charge of countenancing war by loans. we cannot own. "If any be concerned in fabricating or felling instruments of war, let them be treated with in love; and if by this unreclaimed, let them be further dealt with as those whom And we intreat, that when warlike preparations are making, friends be watchful lest any be drawn into loans, arming or letting out their ships or veffels, or otherwise promoting the deftruction of the human fpecies." It may probably eventually spare your pages to fay, that one, also a member, had a manufactory of arms, for which, though it long remained a deserved stigma, he was within these few years difowned In a fo ciety where birthright gives admiffion, unconverted brethren must be expected, and for a time borne with. IT was not to be expected that the re article in the Miffionary Magazine, lative to the diffolution of the Northampton Academy, would find an approver in you. But there are truths which however unwelcome to fome, demand a general diffufion. The Academy is diffolved-I am well pleased with the event -and additionally pleased that my efforts were fuccefsful in haftening it. You complain of mifreprefentation, and roundly affirm, what I did not expect, that you habitually recommended to the students a system in full coincidence with the will of the founder, and the defign of the institution. Mr. Horsey, are you ferious? What the will of the founder what the design of the institution require, the public are not to learn. It is exprefsly stated that the students shall be inftructed agreeably to the doctrines of the Affembly's Catechifin. Whether the doctrines be true or false is not here the point in difpute. But we ask is it ingenuous in a man to hold a fituation which professes to inculcate them, while the heart is known utterly to disclaim them: From this charge 1799.] Letter to Mr. Horsey-Testimony in favour of Mr. Horsey. charge you would retreat, and you have pointed to your shelter. You speak of the reputation you have long sustained. Do you with us to believe that it has been what is commonly termed evangelical? To which of the faints will you turn for a testimonial? You next appeal to the students-proh pudor!!!-and appeal to them as the most, the only competent judges. What then do they affirm?that you taught, and they received the doctrines of Calvinifin? Calvinism was their scorn; yet, if in your labours so strangely unfuccefsful, whence your long acquiefcence, and your at last public approbation of them? But do you yourself believe the articles in question? and if not, how could you faithfully teach them? Since you have issued the challenge, I fear not to declare what to the unbiaffed mind will furnish the needful conviction. Does the answer to the question in the Affembly's Catechism relative to the trinity, form any part of your faith? To me you dare not affirm it. Concerning Jesus-a heavenly voice has faid, "let all the angels worship him."-Angels obey:-But I well remember the occafion when you exhorted, and not for the first time, your hearers to diffent from them. I fometimes addressed Jesus as the object of our worship, and by it incurred your marked reprehenfion. Am I not stating a fact? and is it not a fact according with the previoufly formed ideas of your character, held by the serious part not only of the town, but of the county of Northampton? A Lindsey in one connection, and a Belsham your own predeceffor in another, renouncing their fituations, when a change of opinion made it impoffible confcientiously to retain them, have afforded an example not unworthy to be followed. We refpect the rare integrity that can thus part with emolument, even while we enter our protest against the principles of those gentlemen by whom, in the prefent cafe, fuch integrity has been honourably displayed. I regret you have been so exceedingly imprudent as to call for this difclofure; but Thall console myself, if the smart it produces be the happy means of bringing you to genuine and public repentance. For a feries of years, awful thought! you have been fending forth men who have diminished and contaminated many a once flourishing congregation. But against you, this, it feems, can involve no reflection. What! does the fruit discover nothing of the tree, or the streams give us no prefumption of the nature of the 17 fountain? Strange surely it were, that a To the Editor of the Monthly Magazine. SIR, BY inserting the following paper in your W. O. MANNING. IN consequence of an article, which appeared in the last number of the Monthly Magazine, respecting the late Academy at Northampton, we the underfigned, who have all been lately or formerly students in that seminary, voluntarily step forward to bear our public teftimony to the fidelity of our theological tutor, against the unfounded and malicious infinuations to which he has perfonally replied. This we do by stating the following facts: That Dr.. Doddridge's printed lectures were the text books. It is well known that Dr. Doddridge was a gentleman intimate with Mr. Coward as a friend, and that his fentiments were fuch as he (Coward) cordially approved. His lectures were the books prefcribed by the trufstees, for the very purpose of directing the conduct of the tutor, and enfuring conformity to the will of the teftator. These were invariably used. That those doctrines, which are most particularly diftinguishing of the Calvinistic fystem, were so far from being withheld or opposed in a clandestinemanner, that they were fully stated, and frequently introduced by Mr. Horsey, (as many of us perfectly recollect) as doctrines in which Mr. Coward's will required us to be well instructed. While this statement sufficicently confutes the base infinuations contained in the Miffionary Magazine, we may at the fame time further declare, that our tutor did nothing to compel us to be Calvinifts, or to fretend that we were so if we C were were not. That he appeared to abhor giving a bias to the mind of the enquirer, and strongly recommended strict and impartial examination of all the different schemes of chriftian doctrine, (which were fairly laid before us, with the arguments in fupport of each, and the difficulties with which each was encumbered) urging us to ask direction of the Father of Lights, and thus to form our own creed according to our best judgment. Those of us who have not been of fufficient standing in the house, to receive lectures on the doctrines of Chriftianity, testify, that our theological tutor never attempted to bias our minds in the smallest degree in favour of any religious sentiments, but always encouraged us to hold ourselves in fuspense, till in the character of enquirers, fuch subjects came properly be fore us. Thus we state to the public what we prefume is fufficient evidence, both of the faithfulness, and impartiality, of Mr. Horsey's conduct, in a manner which we fuppose must be fatisfactory; and we have a right to be believed, as we have no attachment to nor interest in Mr. H-, but what a virtuous gratitude inspires. With this impression we do more; and having borne the teftimony of truth, which every honest man owes, we embrace this opportunity of conveying our individual and united thanks to Mr. Horsey, not only for the advantages which we enjoyed while under his care, from the ability and impartiality difplayed in every lecture he delivered, but also for the friendly and affectionate difpofition which he uniformly manifefted towards us. To you then, Reverend Sir, we thus publicly address ourselves, with hearts deeply sensible of the obligations which you have conferred upon us. To you many if not all of us can truly say we are indebted for whatever knowledge we pofsess on theological fubjects: - you first opened our minds to perceive the beauty of truth, you animated us to pursue it with ardor-you inspired us with an unconquerable attachment to it. With a steady hand you have conducted amongst the mazes of controverfy; and content with pointing out to us the various paths which different individuals, or bodies of men, had trodden, and exhibit-ing a clear and distinct view of the difficulties and advantages of each, you used no art, no authority, which might obftruct the exercise of that freedom which God permits to all; you left it to the ho us nhefty of our own minds to adopt that faith which we should believe to be the faith of the New Testament, acceptable to God, and conducting to holiness and happiness. Your friendly admonitions have prevented, in many instances, our entering upon the paths of folly, (to those of vice we hope we never were inclined) and in others your authoritative rebuke has recalled us from them. Your paternal care has sheltered us from danger; has extricated us from difficulties: and justice requires of us to declare, that we have uniformly found you acting towards us, not merely in the official character of a tutor, but in that of a fincere friend, and an affectionate father. Animated with corresponding fentiments, it is with the utmost indignation that we fee an anonymous scribbler attacking the man whom we have been accustomed to love and revere; though at the fame time we are affured that his malignity can have no other effect than to render him odious to every thinking mind. Yet we are not in the leaft furprised at finding you the fubject of injury and infult, being aware that integrity and uprightness are infufficient to protect any. one from them; fince the purity and holiness of our great master, could neither stop the mouth of the fianderer, nor hinder the crucifixion of the Lord of Glory. We trust, therefore, that should all men revile you, and perfecute you, and say all manner of evil against you under the plea of attachment to that mafter who, himself the fubject of calumny, has instructed his best followers and fervants to expect a fimilar treatment, you will not let these move you, but poffeffing a good conscience toward God, look forward to that time when the fecrets of all hearts shall be made manifest, and every one shall be judged according to his works, whether they have been good or whether they have been evil. Believing that the facts which we have stated, are more than fufficient to repel the attack of your unprincipled affailant, returning you our fincere and affectionate acknowledgements for the fervices you have rendered us, and commending you to the protection and favour of the God of all Grace and Confolation, we fubfcribe ourselves, Jan.) S. LUCAS-Morley. S. PARKER-Ipfwich. J. LUCCOCK-Morley. W. YOUATT-Kingston. J. LANE-Hinckley. R. BOWDEN-Darwen. Toleration in Ruffia. D. WASHBOURN-Wellingborough. W. JOHNS-Totness. T. BROADBENT J. DEWHURST-Old Ford. J. HAWKES- Congleton. S. TAYLOR-Manchester. J. Ross-Glasgow. J. L. TOMS-Ditto. J. RAMSBOTтом-Ealand. D. DAVIS-Glasgow. J. BALL-Manchester. SIR, For the Monthly Magazine. HERE has lately been published by a German divine an account of the state of religious toleration in Russia, which appears to me not only to contain fome curious matter of fact, but to afford important matter for reflexion also. With your permiffion I will make both these the subject of a letter. 19 first persons in the civil and military departments are Greek, Roman-catholic, Lutheran, Calvinist, &c. as it may happen. The fovereign's choice is a fufficient qualification; nothing exists to controul it. Yet there is a national church, strongly marked by its privileges, and perfectly fecured against that dread of all churches, innovation. In the first place, though the different sectaries may change at pleasure from one church to another, yet the true native Ruffian must inviolably adhere to the religion in which he is born, the Greek: any change in him is apostasy; and foreign ecclefiaftics are forbidden to receive a Russian into their communities. Nay, if a foreigner once conforms to the established religion, he is fixed in it for ever. If a foreigner's children, in defect of a minister of his own perfuafion, chance to receive baptifm from a Greek prieft, they must likewife ever remain members of the national church. Moreover, in marriages between a Ruffian and a foreigner, the offspring, without a very ticular difpenfation from court, must be brought up in the Greek faith. The marriage ceremony, even of strangers, must always be performed according to the Ruffian ritual; but this, indeed, imposes no subsequent obligation on the parties, or their children. Such is the plan philosophical despotifm has formed for the management of religion in a great empire; and I doubt not there are many who will admire it as an extraordinary effort both of liberality and of good policy. It may feem to unite in the happiest manner the fupport of a national church with a regard to the rights of confcience in those who have been educated in a different communion; and may be thought equally to guard against the evils of innovation, and those of a forced uniformity. For myself, however, I cannot but confider it as a remarkable inftance of the impudence of power-of the propenfity of mortals elevated by station above their fellow-creatures, to affume the prerogative of dictating to them in their most important concerns. The spirit of the preceding regulations is this." All religions are equal equally true, or equally false. It is useful to the fovereign to have a prevailing one under his special. influence and protection; yet it is not worth while to quarrel with strangers, or deprive the state of their services, for the fake of uniformity. Subjects, however, For three centuries past it has been the practice of the Russian fovereigns to indulge strangers in the free enjoyment of their religious worship; and under the name of strangers appear to have been included those numerous tribes or nations which have been adopted into the Ruffian empire by fubmiffion or conquest. This policy has probably been derived from the Turks and other eastern nations; and it has, in later reigns, been enforced by the necessity of inviting strangers in order to carry into effect the great plans of civilization and improvement, which have been tranfmitted from one fovereign to another. The "Account" in question was drawn up in the time of the late empress Catharine, whose managing spirit reduced this, like every other public concern, into a system. The following are its effential points. All religions are to... lerated in Ruffia. Christian of every denomination, Jew, Mahometan, Pagan, ray each worship his God, or Gods, in the way his father has done before him. Neither is there any thing like a religious test for admiffion to public offices. The are to be taught, that the choice of reli C2 gion |