A compendious history of the British churches in England, Scotland, Ireland, and America. By John Brown.: [pt.1]

BRIEF SKETCH of the History of the Protestant Churches in AMERICA.

IT is probable, that America was, for the most part, peopled from the eastern parts of Asia.— But, when Columbus, in A. D. 1492, first disco|vered that country, there did not appear in it the smallest vestiges of the gospel of Christ; nor did the Spaniards murdering of about fifty millions of the inhabitants, in the least instruct them in, or attach them to it. Elizabeth and James' cruel persecution of the English Puritans obliged part of them to flee to Holland, and afterward to America, where they landed in the country, since called New England.— Finding that their Independent congregation was like to dwindle to nothing in Holland, part of Mr. Robinson's people, after a solemn fast, and much fervent prayer, first set sail for America, in two ships, and, after terrible distress by the way, occasioned by the treachery of the shipmasters and the bad weather, they at last, in Nov. 1620, arrived, to the number of about an hundred, having lost one of their ships. In the place, to which Pro|vidence directed them, contrary to their own incli|nations, God had prepared room for them, by a plague, which, in the preceding year, had carried off about nine tenths of the inhabitants. But the fa|tigue of their voyage, and the severity of the winter, cut off not a few of them. Some others of them were killed by the savage natives. It was not till midsummer, that supply came to them from Eng|land.

The season being very untoward, their first crop was bad. Contentions, kindled by incendiaries among themselves, added to their misery. In ex|pectation of Mr. Robinson and the rest of his congre|gation following them, they had no minister among them for eight years: but Mr. Brewster, who had been ruling elder of their church at Leyden, preach|ed, visited and examined them; and, at their week day meetings, some of the elder brethren prayed and expounded some portion of scripture to the rest.— Hearing of Mr. Robinson's death, they, in 1629, chose and ordained for their pastor, one Mr. Ralph Smith, by fasting and laying on of the hands of the elders. Except their placing the supreme govern|ment of the church in the community of the faithful, under Christ, and holding every particular congre|gation for an entire Christian church, independent of their Presbytery or Synod, their principles were the same with those contained in the Westminster Confession of Faith, Directory for worship, and Form of church government. They admitted such as were communicants in the French, Dutch, and Scotch churches, to communion with them.

In 1625, Mr. Conant and his friends, instigated by Mr. White of Dorchester, retired to America, and in 1627 got a royal patent for so much of the country. They, after some consultation and solemn covenanting with God and with one another, to avouch the Lord for their God, and to walk soberly, righte|ously, and godly before him; and to be obedient to their superiors in both church and state; and to train up their children and servants in the knowledge and fear of the Lord,—joined together, and chose Mr. Skelton for their pastor, Mr. Higginson for their teacher, and Mr. Houghton for their ruling elder,— who were ordained to their offices by prayer and lay|ing on of the hands of these appointed to represent the brethren. Meanwhile, some Prelatists, and one Christopher Gardiner, a disguised Papist, gave them some trouble, and misrepresented them in England.

Messrs. Wilson, Cotton, Hooker, Stone, Mather, and seventy-two other ministers, who had fled from the persecution in England, had all settlements, and some of them numerous flocks of the persecuted peo|ple, who had come along with them, as early as 1641. About twenty others had not got settlements, or had been turned out for their ill behaviour, or for their Episcopalian and Anabaptist principles. The Harvard college, for the education of youth in all the literal arts, was erected at Newtown, or Cambridge, about six or eight miles from Boston, and soon after furnished with a valuable library. Meanwhile, their state had no small trouble with the Indian savages in their neighbourhood, and their church no less with the Antinomian and Familistical errors, that sprung up among them. The male members of the church at Boston used to meet once a week to repeat the sermons they heard on the Lord's day, and to debate on their contents. As none of the women were al|lowed to mingle in these debates, some of them re|solved on having separate meetings of their own.— Mrs. Hutchinson, having set up one at her house, had soon sixty or eighty women at her weekly meet|ing, to hear her pray, and repeat, and explain Mr. Cotton's sermons. Under pretence of exalting the free grace of God, she taught her disciples, That believers in Christ are personally united with the Holy Ghost; that commands to work out our salva|tion with fear and trembling, belong only to unbe|lievers; that sanctification is not a sufficient evidence of a gracious state; that believers have immediate revelations concerning future events, as infallible as the scriptures themselves, &c. The women readily embraced these notions, and insinuated them into their husbands, as the doctrines of Mr. Cotton. Such as continued otherwise minded, were reproached as le|galists; and the old ministers were starved away, and mechanics set up in their room. Violent strug|gles were made to have new fashioned gospellers for

the only magistrates, and officers in their armies.— Mrs. Hutchison's modest behaviour before Mr. Cot|ton, and his too charitable opinion of her, rendered him too tardy in opposing her seductions. But, both church and state being like to be thereby ruined, a Synod for consultation and advice, composed of ministers, and messengers of the churches, and some magistrates, was held at Newtown, in August 1637. During three weeks, and after hearing all that the Antinomians could say, about eighty of their opini|ons were unanimously condemned; excepting that Mr. Cotton differed, at least in words, from his bre|thren, on three or four of them. But Mrs. Hutchi|son and her followers so insolently opposed the de|termination of the Synod, that it was found necessary for both church and state to exert themselves in re|pressing them.

The civil war breaking out in England, the Puritans got liberty at home; and the colonies of New England, for twenty years, instead of receiving new recruits, lost a number of their gentlemen, together with Mess. Samuel Mather, Giles Furmin, Hugh Peters, and nine other ministers, who returned to England.— The planters, who had already built fifty towns and villages, and thirty or forty churches, &c. resolved to seize on the Islands on the coast, and propagate the gospel among the natives. They also granted three of their ministers to the Virginians. But the governor ordered them to leave the country, unless they would conform to the English ceremonies. A war with the Indians quickly issued in a treaty of peace, and in a more close confederation of the four colonies of New England. About 1646, Mr. Elliot, in the province of Massachusett, and Mr. Mayhew in Martha's vineyard, applied themselves to the instruc|tion of the Indians, with an amazing, assiduity and zeal, and were instrumental in converting several thousands of them to Christ. Elliot translated the Bible, Catechisms, and some other practical books in|to the language of his Indians. The English parlia|ment,

1649, established a corporation of sixteen for the propagation of the gospel in New England, and appointed a collection for that purpose, which ena|bled the society to purchase an estate of five or six hundred pounds sterling yearly rent. Bedinfield, a Papist, from whom they bought it, after Charles' restoration, seized upon it; but the society, now in|creased to the number of 45, with no small trouble, recovered it,—with the rent of which, and with the large collections gathered in New England, they have been sometimes able to maintain ten missionaries, and to erect schools, and educate Indian children. It is to be lamented, that, for some time past, part of the money is too readily applied for supporting naughty Episcopalian ministers in that country; and that any American missionaries that appear bent on winning souls to Christ, are so much opposed and discouraged by the English planters and merchants.

The second Synod of New England met at Cam|bridge in 1648, and approved the Westminster Confession of Faith. Their chief work was to frame a Platform of church discipline. In this, they assert, That all the parts of church government are exactly described in the word of God, and no man may add, diminish, or alter any thing in it; that, even circumstances of time and place, must be regulated by the apostolical prescription of doing all things decently and in order; that the catholic church comprehends all elected and redeemed men; that though the state of the visible, militant church, under the law, was national, it is now, under the gospel, only congregational; that a congregational church consists of a company of saints by calling united into one body by an holy covenant, for the public worship of God and mutual edification of one another, in the fellowship of Christ; or con|sists of such as understand the principles of religion, profess their repentance and faith in Christ, and walk in blameless obedience to all his commands; that every particular church has a ministry appointed for its particular service, and no other, and the members

ought never to be more, than can conveniently meet in one place, nor fewer than carry on church work; that the form of a particular visible church, is that covenant by which they give up themselves to the Lord Christ, to observe his ordinances in the same society; that all believers ought to join themselves, as they have opportunity, to some particular church, that they may profess their subjection to the order and ordinances of the gospel; that the supreme pow|er over the church belongs to Christ, power of office to the eldership, and power of privilege and appoint|ing to office to the brotherhood; that church offi|cers are appointed by Christ as necessary to the well-being of his church, till the end of the world,—and are either extraordinary, as apostles, prophets, evan|gelists, or ordinary, as elders teaching and ruling, and deacons; that pastors and teachers are distinct officers; but both are to administer sacraments and church censures; that antient widows ought to mi|nister in the church, in attending on the sick; that none should be ordained officers in the church with|out sufficient trial, and the power of election as well as deposition is in that particular church in which, they serve; that the church ought not only to choose, but, by laying on of hands, ordain their officers;— that election constitutes one a church officer, and or|dination doth but solemnly admit him to his work. The laying on of hands is to be performed by the el|ders of that church, or other elders desired by them, or by some of the brethren chosen for that purpose; that if any officer be discharged from his office in his own church, he may not exercise it in any other, until he be again called to office, and be re-ordained; that the power granted to the brotherhood, lies in their admitting members, choosing and deposing of|ficers, and in determining differences,—and the power of the elders, to feed and rule the church, conveen them on proper occasions, preside and keep order in debates, examine officers and members in order to admission, receive accusations, pronounce

sentences, and bless the people in the name of the Lord; that, as it is the duty of people decently to support their ministers, deacons and, magistrates ought to see to their doing it; that, in order to ad|mission to be church members, they be examined concerning their faith and repentance, and profess the same,—but if they be unable to declare the work of God on their souls before the church, it may suf|fice to do it before the elders, who may relate it be|fore the church; that members may not remove from any particular church without her consent, unless where duty, safety, or subsistence render it absolute|ly necessary; that in offences originally private, one is only to be excommunicated, if obstinately deaf to private dealings and admonition of the church, but if the offence be of a very heinous and public nature, he is to be excommunicated at once; that excommu|nication doth not deprive men of their civil offices or rights, nor exclude them from hearing the word or occasional admonitions; that none should with|draw from the communion of a church, because some disorderly persons cannot be removed out of it; that sister churches should care for, consult with, admo|nish, and hold occasional fellowship with one ano|ther; and when a church becomes too numerous, it ought to form another of such members as are wil|ling to remove; that Synods, composed of elders and messengers of churches, are very often necessary to the well being of churches,—to debate and deter|mine controversies of faith and cases of conscience,— to give directions from the word of God in worship and government,—and to bear witness against cor|ruption of manners and mal-administration,—but they are not to inflict any censure, or make any au|thoritative act; that such Synods may be called, ei|ther by the churches themselves, or by the magi|strate; that magistrates may not compel their sub|jects to become church members, or partake of sacra|ments, nor meddle with any work proper to church officers; that magistrates ought to restrain and pu|nish

not only dishonesty, murder, and the like, but also idolatry, blasphemy, heresy, open profanation of the Sabbath, contempt of the word, or disturbance of the worship of God, or even schismatical distur|bance of churches. Some of these rules have been long disused. Ministers have administered the sa|craments to vacant churches; only the neighbouring ministers lay on hands at ordinations. None are re|quired publicly to declare the work of God upon their soul; and ruling elders are generally dropt.— For supporting religion and virtue of every kind, a sett of the most excellent civil laws were gradually established.

Some falling into the Anabaptist opinions, about 1650, and setting up a separate meeting, gave both the churches and magistrates no small trouble, and loaded them with plenty of contempt. Some of the Quakers arriving from England, in 1656, were still more troublesome; nor could the cutting off of their ears, or banishment, restrain their seditious conduct. Two of them were put to death, on account of their obstinate refusal to comply with their sentence of banishment. This drew upon the magistrates a tor|rent of obloquy, and obliged them to publish a vin|dication of themselves, which was not universally ap|proved. The magistrates therefore resolved to exe|cute no more of the turbulent Quakers, but to whip them, as vagabonds, out of their jurisdiction. K. Charles also transmitted an order, in 1661, that put an end to the prosecution of Quakers for their public blasphemies and profanities, such as women's running naked through the streets, or into assemblies met for worship, and abusing and threatening magis|trates, &c.

As the ministers baptized none, but the children of their own members, many children, of such as had not joined themselves to any church, remained unbaptized, there arose a warm debate, Whether children had a right to baptism by their grandparents being church members, though their immediate pa|rents

had never entered into communion? A Synod met, by order of the magistrates, to consider this question. They were mostly of opinion, That the children of church members are under the care and government of the church, and liable to her cen|sures, though not admittable to the Lord's supper, or to have their children baptized, till they have so|lemnly joined themselves to the church; but if they appeared to have been properly qualified, but were hindered by death, or some other extraordinary pro|vidence, from publicly joining themselves to a church, their children were to be baptized. This decision was not a little opposed, especially by Davenport, who succeeded the pious and peaceable Mr. Wilson, at Boston. In this same year, 1662, fourteen mini|sters, who had been driven from their charges in England, came over hither, and laboured in the work of the Lord, in place of those that had come over above twenty years before, most of whom were now dead.

An uncommon meteor in the form of a spear, and some other incidents, stirred up the magistrates, in 1668, to issue an exhortatory letter to the ministers, begging of them to be more and more diligent in their visitation of families, and in training up of the youth,—which, by the blessing of God, proved ef|fectual for the restraining of vice and immorality,— and for keeping alive the dying power of religion a|mong the rising generation. The severity of the magistrates against the Anabaptists, who had gather|ed one church at Boston, and another at Swanzey, drew a remonstratory letter from Drs. Goodwin, Owen, and eleven others of the Independent clergy in England; but it had but little effect. Some few of the Quakers being punished for their disorderly practices, their friends in England presented a Re|monstrance to the king and parliament, in which they, without any regard to truth, exceedingly ag|gravated their sufferings. Eleven of the principal Presbyterian, Independent, and Anabaptist ministers,

also wrote a letter to a minister of Boston in their favour. After all, the Quakers, then and since, had no reason to complain of severities, but what they drew upon themselves, by refusing to pay the fines imposed for not attending the military exercises on four training days a year, with arms and ammu|nition, or not assisting in the military watches kept in the towns, or not paying the stipends annexed to the estates which they held. They wanted to enjoy the protection of government, but refused to do any thing for the support of it.

For about forty years, the people of New England had met with little disturbance from their Indian neighbours: but at last, in 1675, a most bloody war with Philip, king of the Wompanoags, commenced, and continued almost two years, till Philip was be|trayed and killed. In this war, the Christianized Indians proved remarkably faithful, in assisting the English. No sooner was the war ended, than the people gave over their solemnities of fasting and pray|er, and many began to grow intolerably licentious in their morals.—Pride, intemperance, swearing, Sab|bath breaking, and covetousness came to an uncom|mon height. The general court of the Massachu|setts called a Synod to meet at Boston, for preventing the further growth of this impiety and profaneness. —They agreed, That ministers and magistrates, in their different stations, should labour to their utmost, in order to reform the country from these vices; and they recognized and confirmed their fore-mentioned Platform of church discipline.

After New-Hampshire had been separated from the Massachusetts, by the influence of one Mason, who quickly employed, in his new government, per|sons mean, base, or of desperate fortunes, who as|sisted him in oppressing the people, king Charles, in 1683, took their charters from the colonies of Mas|sachusett, Plymouth, and Connecticut, while that of Rhode-Island peaceably submitted to his pleasure. Thus the whole country had their antient constituti|on

destroyed, and was made absolutely dependent on the crown of England. This, with another Indian war of ten, or rather fourteen, years continuance, and the cruel oppressions of Ardross their governor, brought the country to the brink of ruin. But, king William coming to the British throne, the people took arms against their oppressors, and got them|selves re-established in their wonted privileges, ex|cepting that the king, in their new charter, reserved for himself the appointment of their principal gover|nors, and for his governor the whole power of the militia, and of appointing justices and sheriffs with the consent of his council, together with a negative upon all laws, elections, and acts of government, of the general assembly and council;—and all laws made by the general assembly, and approved by the gover|nor, were to be transmitted to his majesty for his ap|probation. The colonies were far from being pleas|ed with these encroachments on their liberties, but judged it best to submit. About the same time, their ministers of the Independent and Presbyterian per|suasions, having considered the articles of agreement between their English brethren of these denomina|tions, in 1690, adopted the same, and have ever since lived together in considerable peace and friend|ship, upon the footing thereof.

Dreadful was the distress of New England in 1692, for while the French and Indians were ravaging the frontiers, the inhabitants were hanging one another for suspected witchcrafts and sorceries. The daugh|ter and niece of the reverend Mr. Paris of Salem, girls about ten years of age, suddenly began to play unaccountable pranks, and to fall into convulsion fits, and to be struck dumb, and have their mouth and limbs strangely distorted, and to complain of being bitten and pinched by invisible agents, and particu|larly of being pinched, pricked, and tormented by an Indian woman that lived in the house, and two other women in the town. As the physicians could not account for the distemper, it was soon blazed a|broad,

that they were bewitched; and Mr. Paris kept several days of fasting and prayer on their ac|count. The women accused, were called before the magistrate, examined, and imprisoned. The Indian, frightened out of her wits, and forcibly instigated by her master, confessed herself to be guilty, and ac|cused the other women, as her partners in the witch|craft. The contagion, like a pestilence, spread thro' several parts of the province, till the prisons could scarcely contain the number of the accused. The afflicted had their bodies horribly distorted,—pinched black and blue,—blisters raised upon them, or pins run into them. They pretended to see the shapes of the persons who tormented them, while others around did not. Probably part of these afflicting ap|pearances were counterfeited; but I cannot possibly conceive, how they all could be so, or produced by na|tural causes. The witnesses deponed many odd things respecting the accused. As they that confessed them|selves witches or wizards, and accused others, were ordinarily spared, no doubt, severals were hereby, as well as by the confounding tediousness of their ex|aminations, and sometimes tortures, led to confess themselves guilty, when they were not. An assem|bly of ministers, summoned by the governor in June, declared themselves of opinion, That, considering the power and craft of Satan, apparitions of persons afflicting others, or alterations made on the afflicted by a look or touch of the accused, were no proofs of their being witches; and that a good name, obtained by a good life, ought not to be forfeited by mere spec|tral accusations:—but this declaration was too little regarded. Twenty-eight were condemned to death, and nineteen of them executed, all of whom died protesting their innocence.

The number of the confessing witches, who accused others to save themselves, now amounting to fifty, and the afflicted overdoing their part, people began to fear every one for himself and his friends. They who had, a little before, been in danger of being

torn to pieces by the mob, or had been put to death, especially such as had died with remarkable appear|ances of seriousness, were universally pitied. Pro|secutions were stopped, and about 150 relieved from their imprisonment. One of the judges, and the twelve jurymen, publicly acknowledged their mis|take in the prosecution. Mr. Paris, who had begun and zealously promoted it, acknowledged his sin, and begged pardon of God and men; but nothing less than his removal from them, would satisfy his con|gregation. It was certainly faulty, that the accusers were not strictly tried, and brought to condign pu|nishment.

Since the beginning of this century, except as to a gradual decay of the power, and even of the ap|pearances of religion, the church in New England has continued on much the same footing. Indepen|dents, connected with half Presbyterians, compose their established church: but Episcopalians, Ana|baptists, and Quakers are freely tolerated. By the ministrations of Messrs. Jonathan Edwards, George Whitefield, Gilbert Tennent, and others, very re|markable impressions were made on the souls, and even on the bodies of multitudes, in 1736 and 1740. This many highly extolled, as an extraordinary work of the Spirit of God, while others decried it as a de|lusion of Satan. It is certain, that the imprudence and error of some of the ministers, and especially of the illiterate exhorters, who promoted it, and their rash censures of others, and their pretences to visions, prophecy, and absolute perfection in holiness, and other extravagancies,—and the sudden return of multitudes of the subjects of these impressions, to th••ir wonted, or greater, abominations, tended much to ••essen the credit of it. The truly great Mr. Ed|wards, seems to have been at last convinced, that th••re was a sad mixture of delusion incorporated with, or joined to it. At present, I do not know, that the state of the church in New England is much preferable to that in Britain. About 1740, the pro|vince

of Massachusett contained about 100 English congregations and 30 Indian ones,—of all which, not above three or four followed the forms of the English church.—Another revival of religion is said to have taken place in it of late. There are about seven or eight hundred churches in New England, of which thirty-six are Episcopalian, and not a few Presbyterian.

The province of NEW YORK continued in the hands of the Dutch from A. D. 1604 to 1664, when the English took it from them. About 1686, king James gave order for admission of the French missio|naries from Canada into it, in order to convert the inhabitants to Popery. But Dungan, the Popish governor, perceiving that these missionaries would decoy the people into the French interest, comman|ded them to leave the country. Since which, tho' that of the church of England hath had a sort of establishment, yet not only the Dutch and Swedes, who continued in the country, but all others, except Papists, have been here tolerated in the free exercise of their religion, whether Lutherans, Calvinists, Presbyterians, Independents, Baptists, &c.

NEW JERSEY was taken from the Dutch, about the same time with New York. James, duke of York, being constituted principal proprietor, per|haps for a trial of what might be expected from his like conduct in Britain,—indulged, if he did not en|courage Papists, rigid Episcopalians, Quakers, Pres|byterians, Independents, and Baptists, to become proprietors and settlers in it. Notwithstanding the encouragement given to the Episcopalians from Eng|land, the far greater part continued to profess them|selves of the other denominations, while the Dutch and Swedes persevered in their own forms.

PENNSYLVANIA, so called from PENN, the fa|mous Quaker, to whom king Charles granted it in 1681, hath all along had Quakerism for its establi|shed religion, as the greatest part of the inhabitants, at least of the proprietors, have professed their adhe|rence

to that. But, to invite others to settle among them, PENN and his council made it the first funda|mental article of their constitution, That every man should have an unlimited freedom to worship God in what manner he thought best, providing that he did not disturb or injure his neighbours in their civil pro|perty. Hence, Lutherans from Sweden and Ger|many, Dutch and Scotch Presbyterians, Indepen|dents, Moravians, Episcopalians,—and Dunkards, whose men and women live in separate communities, much like the Popish monks and nuns, but in a much more decent, laborious, simple, and inoffen|sive manner, have all their full liberty. The Epis|copalians have not many churches here; but it is said, that some of their congregations, particularly that in Philadelphia, is exceedingly large. It is said, that Presbyterians have near 200 congregations in this country. Near to Philadelphia, is the flourish|ing college of New Jersey, of which Davis, Dickin|son, Burr, Edwards, &c. have been the respectable presidents.

MARYLAND began to be possessed by Lord Balti|more and his Popish friends from Britain about 1634. Hence, many of the inhabitants continued adhering to the Romish church. His successor, in 1662, got the assembly of the province to enact, That Christi|ans of every denomination should be allowed the free exercise of their own religion. But, by a division of the province in 1692, into thirty parishes, sixteen of which were settled with Episcopalian clergy from England, and by Dr. Bray's transmitting thither a number of practical Protestant books, the Prelatica•• party became the most powerful, and a kind of esta|blished church.

VIRGINIA had its plantation with English begun by Sir Walter Raleigh, about 1584. It had its name from Queen Elizabeth, but has alway made a poor figure in religion. About forty years ago, it was di|vided into 54 parishes, of the form of the church of England, and had only two Presbyterian and three Quaker meetings.

CAROLINA, about A. D. 1622, began to be peo|pled with some, who had fled from the frontiers of Virginia and New England, to avoid being massacred by the neighbouring savages. These, it is said, drew over sundry of the natives to embrace the Christian religion. In 1663, Lord Clarendon, and some o|ther Englishmen of rank, obtained a grant of it from king Charles II. As sundry of these were no friends to the English act of uniformity, they, to encourage people to settle on their lands, agreed, That dissen|ters should not there be obliged to approve or sub|mit to the government or worship of the English church. Locke, who drew up the original constitu|tions for this province, took care, therein to secure full freedom, not only for all scrupulous Protestants, but even for Jews and heathens; but, meanwhile, to require every one, above seventeen years of age, to join himself to some particular worshipping society, under pain of forfeiting all the protection of law.— About 1703, the governor and his council enacted, That none should be admitted into office without taking the sacramental test, and conforming to the English church. But such loud complaints of this imposition were transmitted to Queen Anne and her Lords, that it was dropt, as contrary to the original constitution of the colony. About 1732, a colony of 600 Swisse Protestants settled here, as one of Scots had done sometime before, and another of Vaudois did soon after. About the same time also, a number of the twenty thousand Saltzburgers, who had left their own German dwellings, to enjoy freedom of conscience, settled here, while others of them fixed their residence in Georgia. All these, after some contention with the Quakers and Episcopalians, &c. lived peaceably together.

GEORGIA did not begin to be occupied by the English till A. D. 1732. The first settlers were ge|nerally of the English church. Messrs. J. Wesley and G. Whitefield had charges here, which they forsook, and commenced itinerant preachers in Bri|tain and America. Dissenters of every denomination

have had much the same freedom here as in other colonies.—It is said, that archbishop Secker had for|med a plan to bring all these colonies under the yoke of the English church; but his death and the late war prevented it. Mr. Whitefield's Orphan House is now a thriving seminary of learning,—in which, and the Episcopalian colleges of Virginia and New York, not a few are educated in the liberal sciences; but, for ought I know, divinity is much overlooked.

In these parts, which still pertain to Britain, Po|pery is properly the established religion in CANADA. The French inhabitants of NOVA SCOTIA still ad|here to their Popish idolatries, while the Protestants are allowed to choose their ministers of any denomi|nation they please. The ISLANDS, or WEST IN|DIES, are under the inspection of the bishop of London, as most of the English provinces of Ame|rica lately were. But I cannot find, that the bulk of the inhabitants deserve to be ranked in any denomi|nation of Christians, any more than those pertaining to Britain in the East Indies.—Nay, their ignorance of, and inattention to, every spiritual and eternal concern,—their atheistical neglect of God's worship, and profanation of his name and Sabbath,—their whoredom, and other uncleanness,—their robbery, murder, and cruel enslaving, especially of the poor heathens,—render the most of them a disgrace to human nature.

THE British Parliament had scarcely established the Antichristian abominations in their lately con|quered province of CANADA, when God began to tear from them THIRTEEN of those American pro|vinces, which they had formerly governed, and which contain about three millions of inhabitants.— Having procured their Independence by Antichristian assistance, these provinces, in their new Constitutions of government, have generally placed Jesus Christ and his adversary the devil on an equal footing, in giving the same establishment to the delutions, er|rors,

blasphemies, superstitions, and idolatries, in|vented by the one, as to the infinitely precious truths declared, and the true worship of God appointed by the other. Only the Constitution of the Massachu|setts and of the two Carolinas appear to restrict their establishment to such things as these, called Prote|stants, have adopted, under the notion or religious sentiments or practices, and merely to tolerate Pa|pists, &c.

About 1750, both Seceders and Old Dissenters, in consequence of repeated applications, began to send their respective missionaries to America, which issued in the settlement of a considerable number of their ministers there, particularly in the province•• of New York, Jerseys, and Pennsylvania. After these had long acted in three separate communions, answerable to the state of their connexions in Britain, they, having observed, that their subjection to judi|catures in Britain, did rather involve them in dry local controversies, which were improper to affect the communion of saints in America, if any where, especially after its becoming independent on the civil government of Britain, than do them any service,— did, in 1782, agree to unite in one body, under one Synod, on the following terms, viz. That they should cleave to the Westminster Confession of Faith, Lar|ger and Shorter Catechisms, Directory for worship, and Form of church government, as their ecclesiastical standards, except that they left these articles in the Confession, which respect magistrates power about re|ligious matters, to a future candid examination; that they approved the British COVENANTS of their fa|thers with God, and with one another, and all other regular contendings and testimonies to the truths of Christ, in the present and preceding ages, and re|solve to prosecute the ends therefore, as far as their circumstances allow; that while they continue to honour their brethren in Britain and Ireland, they resolve to drop all disputes relative to burgess oaths in Scotland, or requisites to the legal••••y of British

magistrates; that their terms of fixed church fellow|ship, shall be soundness in the Christian faith, submis|sion to the government and discipline of the church, and a holy conversation; and that none shall be either de|posed or excommunicated, but for gross errors or practical violations of God's law; that though, for preventing disorderly confusions, it be requisite, that they use great caution with respect to occasional communion with these Christians that are not em|bodied with them, yet they reckon it their duty to treat the godly of other denominations with great at|tention and tenderness,—and particularly, to be very cautious in admitting either persons or societies, which had belonged to their fellow Presbyterians in the country, to any fixed communion with them.

They have since composed a FORMULA of questi|ons to be put to ministers, elders, and deacons, at their ordination to their office, in answering which, they must declare their approbation of their above mentioned constitutional articles, which are to be al|way read on such occasions,—and promise te adhere thereto, in opposition to all Deistical, Popish, Arian, Socinian, Arminian, Neonomian, and Sectarian, and other errors, which are contrary to sound doctrine and the power of godliness;—that they will meekly submit to the admonitions of brethren, and not fol|low any divisive courses, either by complying with the defections of the times, or giving up themselves to a detestable neutrality in the cause of God;—that zeal for the glory of God and the edification of souls, are their principal motives inducing them to accept their office;—that they hava used no undue methods to procure their call to it;—that they will study an holy and exemplary conversation in their personal, family, and official conduct;—and that they will faithfully and diligently perform all the duties per|taining to their respective offices.

They have also enacted several Rules for the right ordering of their Synod, Presbyteries, and Sessions.

THE END.