became highly expedient to concentrate all the energy of the nation, and call forth the animated exertions of every class and of every sect. It was therefore proposed by the ministry, that the permission which had been granted to the Irish catholics to hold any rank in the army except the highest stations, should be extended to their brethren in Great-Britain, and that persons of all religious persital sions should likewise be allowed to serve in the navy? When the scheme was communicated to the king, he reluctantly gave his assent to the introduction of a bill on the subject. Its provisions, on more deliberate considera tion, were in some degree extended; and his majesty then not only made strong objections to it, but insisted on a written assurance from the ministers, that they would never again bring it forward. They properly refused to agree to a demand which they deemed (and which un questionably was) irregular and unconstitutional, and retired from the public service. The dread of danger from too great concessions to a sect avowedly hostile to the protestant ascendency, spread from the throne among the people, and the cry of no popery' again prevailed, not merely because it was artfully raised by the partisans of the new ministry, but from the general unwillingness of the nation to favor an intolerant sect.

As it was supposed that the prince regent was not hostile to the claims of the catholics, their advocates brought forward the question, in 1813, at a time when the zeal of the British nation against them seemed to be dormant. Mr. Grattan denied that they contended for power; they only desired (he said) the same civil rights and official qualifications which other citizens enjoyed. He adduced the instances of France and Hungary to prove, that even the bigotry of catholic governments allowed them to give more than mere toleration to the protestants; and this was an example which our parlia ment ought readily to follow with regard to the present claimants. In the bill which he introduced, it was proposed that they should be eligible to a seat in parliament, and might be appointed to any civil office whatever, except two or three of the highest employments, on taking

a new oath against the pope's temporal power and pretended infallibility, and disavowing any intention of subverting or disturbing the protestant establishment, either in the church or the state. When the question was put on the parliamentary clause, it was rejected by a majority of four votes; and the bill, having thus lost its leading feature, was indignantly relinquished by those who had exerted their whole strength in its support. Even the catholics were not united in its favor; for the prelates of their sect, in Ireland, alleged that it would encroach on the due exercise of their functions, and on the spiritual jurisdiction of their supreme pastor, although this result was not contemplated by the framers of the bill.

For many years the inferior catholics seemed to treat with indifference the question of their emancipation (as the claim was styled by their leaders); but they at length loudly called, more particularly those of Ireland, for the restoration of their rights, and it was resolved that every effort should be made to interest the parliament in their behalf. Sir Francis Burdet, in the year 1825, readily undertook the enforcement of what he conceived to be their just pretensions, and introduced a bill which obtained the support of the house of commons; but the peers, impressed with a sense of constitutional policy, rejected the bill by a majority of 48 votes. This disappointment did not discourage the bold sectaries. Although an association which they had formed for the more effectual prosecution of their grand object was suppressed by a specific statute, they declared that no obstacles which might be thrown in their way by the illiberality and malice of their adversaries should deter them from a renewal of their demands.

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Among the protestant sects in Great-Britain, the Presbyterians are considered as the most numerous class; the Independents are said to be the next in point of number; and the Baptists, or Anabaptists, are supposed to take the third place. The Methodists are rapidly increasing; and, indeed, their ministers in general are more earnest and zealous than the preachers among the other sects, and thus make a more powerful and permanent

impression. A Methodist, taking notice of the doctrine of that sect in 1814, says, Our principles want to be re vised, to be more accurately defined, and more steadily fixed. Sometimes we acknowlege that we lean too much toward Calvinism; and then, to avoid the rocks of Anti noniianism, we vibrate to the extreme of Arminianism, or the borders of Pelagianism; and every thing that bears ą resemblance to Calvinism is now scouted with detestation, as bordering on heresy; and, in these alternate vacillations, we drop some of the precious jewels of the Gospel, which our intemperate zeal has identified with the drossedf heresy and corruption; nor do we discover our loss.until we see the noxious weeds of Pharisaism springing up in every corner of the Lord's vineyard.' These lamentations are evidently those of a Calvinist, whose judgement was so warped by prejudice, as to lead him into opinions which he could not support by reason or argument; and when he says, in another place, that the principles of Methods ism have assumed that rigid Arminian aspect, which liąs often covered their face, as with a shield of brass, and (as they are sometimes delineated in our pulpits) has rendered them almost impervious to the heavenly rays of mercy and grace,' he mistakes the nature of that doctrine which he condemns, and transfers to it that censure which is much more applicable to the gloomy tenets of Calvinism.

Amidst the multiplication of the votaries of grace, the followers of the spirit (we mean the Quakers) do not augment their number; we may rather say, that, for many years past, this has been a declining section Their more extensive concerns in trade, and the consequent in crease of their connexions with worldly-minded men, and with the mass of the community, may have partly con tributed to this effect; and, amidst the fondness for plea4 sure that pervades the nation, many of them may have imbibed a spirit of dissipation, which the grave elders of the fraternity have been unwilling to countenance.ildA philosophic reader may be induced to add, that the more enlightened reflexion of modern times must have had she

He ostensibly examines only the state of the Methodist societies in Ireland, but seems in effect to extend his remarks to Great-Britain.

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principal effect in accelerating the decline of Quakerism. Whatever may be the causes of it, the fact is admitted by thesFriends themselves. They still form, however, a respectable sect, and are more attentive than the Methodists to the dictates of morality; and a summary view of the principles which they at the present time profess, may perhaps gratify the curious observer of sectarian varieties. They are of opinion, that God has imparted to all human beings, though in different degrees, a portion of his own spirit, without which it would be impossible for them to discern spiritual things, or even to understand the Scripfires.220It is, they say, a primary and infallible guide; and, as those who encourage it are in their progress to salvation or redemption, it becomes also a redeemer. They consider redemption in two points of view; either as it is promoted by outward or inward means, or as it relates to past or future sins. Jesus Christ, by offering himself as abvictim, effected the former redemption; but it is the spirit, or Christ within, which tends to produce the latter, by) leading to regeneration and to the perfection of piety and virtue. Christ, they add, was man, because he became incarnate; and he was divinity, because he was the word. A résurrection, they think, will take place, though not of the body as it is. In the regulations of future punishment, guilt will not be imputed to any one on the ground of original sin, or the delinquency of Adam and Eve, but only for the actual commission of sin. Baptism and the eucharist are not essentials of Christianity as outward ardinances, but only as they are administered by the spirit. By this internal guide, persons of both sexes are qualified fors the ministerial functions; and, like the primitive Christians, they ought to preach the Gospel gratuitously. No difference of religious opinion can be a just ground of ablaquy or persecution. Evil ought not to be returned for evik; and not only all private violence, but all wars and public hostilities, ought to be avoided. The loss of life is not a proper punishment for any crime; the reformation ofia delinquent ought to be the great object of jurisprudence. The laws ought not in any case to be forcibly

resisted; and, even if the conscience should be offended by submitting to them, the penalties are to be patiently borne. Moral education ought to be the object of particular attention; and it is the duty of every religious, community, not only to assist its poor members in point of bodily comfort, but to provide for the instruction of their children. The dignity of man requires, that his word should be equivalent to an oath; and the Scriptures, in the most positive manner, confirm this sentiment. Trade is not in itself degrading; but honesty, and a punctual adherence to engagements, are requisite for its prosecution, and such branches as may be attended with the moral detriment of the trader himself or of others, ought to be carefully avoided by every Christian, b These principles unquestionably exhibit the Quakers in the light of a moral sect; and those who are well acquainted with them will not deny their general claim to that character. They may also be regarded as a friendly community, if not distinguished by politeness of behaviour or elegance of manners. Shrewdness and good sense are frequently observed among them, though we cannot affirm that many of them are eminent for learning or erudition.

The Quakers, when their sect had been fully formed, were scarcely ever divided by doctrinal disputes; but, early in the present century, they began to be agitated by a spirit of dissension; and the committee of manage ment, selected at one of the annual meetings, seemed willing to assume a degree of authority which the synod never intended to allow. One of the friends, in a spirited pamphlet, animadverted upon this arrogant conduct, and particularly censured the proceedings against Hannah Bernard, an itinerant expounder of Quakerism, who, for denying the Trinity, expressing her disbelief in miracles, and differing from the committee in other points, ≥ had been prohibited from preaching. William Matthews also took up the pen against the new dictators, whom he ac cused of having arbitrarily excommunicated him for such doctrinal variations as he was prepared to justify, Dis via enivib

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