none, Dupin, Sueur, and others. Beausobre, Sleidan, Rachat, Laval, Brandt, Burnet, Neal, and some others, have furnished materials for the particular periods on which they have respectively written. Such was the origin and progress of the work which now claims our notice, and such the views of its author, in presenting it to the world. The whole work is divided into twenty-four periods: 1. From the public ministry of Jesus to the death of Nero, A. D. 68. 2. Of the persecution by Domitian, and the history of the christian church. to the end of the reign of Adrian, A. D. 138. 7. From the establishment of Constantine in the empire, A.D. 313, till his death, 387. 8. From the death of Constantine to that of Constantius, A. D. 361. 9. The reign of Julian. 10. From the death of Julian, A. D. 302, to that of Valens, A. D. 379. 11. From the death of Valens to that of Theodosius, A. D. 395. 12. From the death of Theodosius to that of Honorius, A. D. 424. 13. From the death of Honorius to the fall of the western empire, A. D. 475. 14. From the fall of the western empire to the rise of Mahometanism, A. D. 622. 15. From the rise of Mahometanism to the establishment of the western empire under Charlemagne, A. D. 800. 16. From the re-establishment of the western empire to the raising of Otho to the imperial throne, A. D. 936. 17. From the accession of Otho, to the conquest of Jerusalem by the crusaders, A. D. 1099. 18. From the taking of Jerusalem by the crusaders, to the taking of Constantinople by the Latins, A. D. 120k. 19. From the taking of Constantinople by the Latins, to the termination of the crusades, A. D. 1291. 20. From the termination of the cru sades, to the conclusion of the council of Constance, A. D. 1418. 21. From the conclusion of the coun cil of Constance, to the reformation, A. D. 1517. 22. From the beginning of the reformation in Germany, 1517, to the conclusion of the council of Trent, A. D. 1563. 23. From the conclusion of the coun cil of Trent, to the revocation of the edict of Nantes, A. D. 1685. 24. From the revocation of the edict of Nantes, to the present time, A. D. 1802. Each of these periods is divided into nine or ten sections, by which the leading subjects of each period are distinctly arranged. observes) is not that artificial one by centuries, "The division of this history (Dr. Priestley corresponds, but according to important to which nothing in the nature of the subject events, which point to natural periods in his tory, civil or ecclesiastical. And the sections under each period are so distinct, that a person may read what belongs to any one subjeet without troubling himself with what he has no occasion to attend to. To give a ge neral history of any period distinct from the particulars of which it must consist, appeared to me to be superfluous, as unnecessary repetitions would have been unavoidable. But it will be found that the first section in each period relates to the subject which is most interesting in that period, or that first occurred; and eircumstances cither of less consequence, or of less extent, which could not without inconvenience have been introduced into any of the sections, are thrown into a ruiscellaneous section at the close of each period. But though these articles are short, they will often be found to be curious, and sometimes of particular importance. "It is acknowledged that, in order to form a complete idea of ecclesiastical transaction, they should be viewed in their connecti a with those of a civil nature, and also in the Be order in which they took place, which is the Sueur, and others. But this will not by any method of the annalists, such as Fleury, means suit an abridged, or general history, which only I have undertaken to write. sides there is also a peculiar advantage in viewing each particular subject as much as possible independently of, and unmixed with, any other, which the method of annals does not admit of. Each method has its respective advantages, and histories of both kinds should most accurate knowledge of the subject."* be read by those who wish to acquire the In avoiding one error, Dr. Priestley appears to have fallen into another. No method indeed can be worse than that which Mosheim has adopted, but Dr. Priestley has not been fortunate enough in that which he has chosen. The principal use of a division of history into periods, is to assist the memory in retaining the knowledge of important facts. In order to this it is necessary that the divisions be few, and formed with reference to some leading occurrence, or some striking and predominant feature in the time selected as a distinct period. In the above arrangement this principle rarely appears. Menegan, in his modern history, has admirably succeeded, but we know not of any ecclesiastical historian who has been guided by the same principles. The forming of such an arrangement might, indeed, be attended with considerable difficulty; but its advantages would be numerous and important. Considering the distinguished clearness with which Dr. Priestley usually classed the multifarious materials he has frequently employed in his other works, we are surprised that he was not more successful in that now before us. This history was not intended by the author to serve the purposes of the learned inquirer. It contains no nice discussions upon the intricate subjects of ecclesiastical record, no laboured investigations of dubious transactions. Acknowledged facts are stated with plainness and perspicuity, the excellent effects of christian principles are carefully exhibited, the debasing tendency of superstition and error is clearly shewn, the sufferings which have been endured for the sake of truth, or a good conscience, are largely dwelt spon; and many valuable reflections are interspersed, conducive to mental and moral improvement. We could fill many pages with interesting and useful extracts, but we must be content with one specimen of the author's manner. It is the reflection with which the history is concluded. Many christians though not persecuted to death, are in situations in which they shew, in trails of a different kind, an energy of mind would carry them through any trial. And that mode of persecution in which life is years, something very humiliating and discouraging; and to bear it, and to behave properly under it, has required something superior to the influence of general esteem, worldly I consider as a trifle compared with the ambition, or pecuniary advantage. But this strength of principle which has led some to abandon respectable and lucrative situations, and what is more, to bear the alienation of former friends and connections, together with such privations of a personal nature as would have been sensibly felt by persons who, like them, had lived in affluence. To such perhave a just conception of the difficulty of such sons the greatest homage is due from all who exertions; and of the strength of mind, and the force of principle, that alone could make men capable of them; as may be inferred from the small number of those who, in the same circumstances, have acted the saine part. "The surest method of deciding concern ing the difficulty of any kind of conduct, is not to consider it, in the first instance, abstractedly from what we should imagine to be have actually adopted it. Now, since it is its nature, but to examine the numbers that evident from history, compared with present observation, that there have been many more persons who have died martyrs rather than openly renounce their principles, than of those who, without being particularly called upon, have relinquished desirable situations in life, and have quietly sunk into obscurity, there must be more real difficulty in the latter with the risk of poverty; it is evident that stronger and purer principles of action. And case than in the former, and that it requires it only requires attention to some pretty obvious considerations respecting the two cases to see the reason of this. "In the case of open persecution, there is generally no choice between death and infamy, which is always in a greater or less degree, attached to every thing that has the apopenly, in the face of the world, to renounce pearance of cowardice, or dissimulation. And a man's principles, and to conform to what he is well known inwardly to condemu, is what no person can justify, though out of compassion to human infirinity, he may, in some ineasure, excuse it, as he would do any other instance of wrong conduct to which the temptation was peculiarly strong. In this si tuation many perso, from a sense of shame only, without any peculiar strength of religi ous principle, may be supposed to prefer death to life. "But when a man is not particularly called upon to act at all, when it is in his power to Cncerned is not that which, with many, recontinue to act as all his acquaintance do, and so much real fortitude as some others. of course to enjoy affluence together with suf"have in my eve several persons whose ficient reputation; in this situation to obey hatian principles have led them to make the secret call of conscience only, and against crifices to which many of the martyrs would the remonstrances of all his friends and relaably have been unequal. In this some tions to withdraw into obscurity and poverty, Lay be apt to think that I refer to the case of is great indeed. Besides, by indirectly rether atuation has in it, especially of late we dissenters in England: and certainly proaching others, he is sure to draw reproach and calumny upon himself; and instead of L2 being held in general admiration, as the martyrs were, he must expect to be ridiculed for his singularity, which precludes all sympathy and compassion. In these circumstances to persist in doing what himself only will do, is an argument if any thing in human life can be, of pure principle, without any mixture of ostentation, or any other motive improper for a christian to act upon. The more I think of this case, the more it excites my admiration, and the less do I wonder that so few are equal to the conduct proper for it. Let no person who has not himself acted this extraordinary part imagine that He should, of could, have done it. I am far from thinking so highly of myself, and I am truly thankful that my principles have not been exposed to so great a trial." ART. LIII. A Narrative of Events that have lately taken place in Ireland, among the Society called Quakers; with corresponding Documents, and occasional Observations. 8vo. pp. 225. Appendix, pp. 68. ART. LIV. A Narrative of the Proceedings in America of the Society called Quakers, in the Case of HANNAH BARNARD, with a brief Review of the previous Transactions in Great Britain and Ireland, intended as a Sequel to an Appeal to the Society of Friends, 8vo. pp. 145. ART. LV. A few Observations tending to expose the Unfairness of some Censures on the Character of DAVID SANDS, in a Publication called a Narrative of Events that have lately taken place in Ireland, among the Society called Quakers, c. 8vo. pp. 14. THESE three tracts relate to the same or similar and connected events; we have therefore brought them into one view, and shall consider them in the order in which we have now placed them. The first of these is from the Liverpool press, and is generally supposed to have been written by an eminent merchant of that city. The author introduces his curious and instructive Narrative with some very judicious reflections on the causes of the decline and fall of religious societies. These he allows to be various; but he selects two "as having their foundation in principles, common to human nature in every age of the world, and as being also those which appear to be immediately connected with the subject of the following Narrative." p. 10. The two causes to which he attributes disunion among the members of religious institutions are ;-the want of prudence and moderation in those who are desirous of correcting abuses that have crept in during the lapse of time; and “an erroneous judgment i appreciating the real value of ceremonial forms and observances." The subsequent detail of events undoubtedly justifies the selection of these from the many which may concur to weaken and to destroy other religious societies, as peculiarly operating in that to which the author belongs. The Narrative is opened with "an account of the constitution of meetings for disci. pline amongst the people commonly called quakers:" and as this is necessary to render the subsequent history, of which we mean to give a short account, intelligible, we shall here exhibit the substance of that account. "The members of this religious society unite in a distinct body, not only for the performance of public worship, but for the maintaining of a christian discipline for their internal government." (page 10). Their meetings for this lat ter purpose are denominated preparative, monthly, quarterly, and yearly, and, besides these, they have what they call select meetings, composed of such per sons only as are esteemed elders or ministers. The preparative meetings are composed of the members of each congregation who assemble once a month, at the conclusion of a meeting for wor ship, to prepare the business for the monthly meeting, and to appoint generally, two members to be representatives to that meeting. The monthly meeting is sometimes confined to one congrega tion, but is commonly composed of the representatives, or others, from two or more preparative meetings. The quar terly meetings usually consist of the several monthly meetings within one county, or more than one where the members are not numerous. The yearly meeting for Great Britain is held in London, upea this the national yearly meeting of Ire land is in some cases dependent. The communication between all these is preserved by means of representatives; but at every meeting any member of the society may attend and assist in its delibe rations. "One limitation, indeed, taks place, which is, that in transacting the discipline, the men and the women have each their separate province, and hold their meetings apart, except at the select meetings of the ministers and elders, in which both sexes meet together." p. 16. These select meeting are, like the others, preparative, monthly, quarterly, and annual, but their care is limited to the conduct of persons who fill the stations of ministers, or elders, in the society. These, as well as the general meet ings, are guided by queries and advices, formed at the annual meeting in London. In the discipline of the members of the society settled in Ireland, there had, till lately, always existed two peculiarities. The national meetings were held twice in the year, and denominated the national half year's meetings of Ireland, and provincial meetings for discipline were held once in six weeks, and thence called the six weeks' meetings. The latter of these were discontinued in the year 1791, in consequence of the society in Ireland submitting to the regulations formed by the yearly meeting of Great Britain, which required monthly meetings, and the former were exchanged for annual meetings in the year 1797. In the year preceding this a proposal had been made that there should be no longer separate meetings for discipline, but that the men and women should assemble together: this proposal appeared to make a great impression, and to be favourably received, yet its novelty, and its dissonance with the discipline of the society in England and America prevented its being adopted. As the separate meetings, and the frequent ministry of women, are constantly censured by the discontented and the separatists, this proposal, which was offered in 1796, may be regarded as the first appearance of disaffection in Ireland recorded in the present narrative. This was no sooner dismissed than another instance of disapprobation of the existing discipline occurred at Carlow, in the province of Leinster. "In addition to the established queries, which are directed to be read, considered, and answered by the members of each select meeting, there are also some advices which are read once a year, and it had been the practice for these advices to be read by the clerk at the select monthly meeting. The office of clerk was at this time (1797) filled by Abraham Shackle ton, of Ballitore, an appointed elder, who had for some time been of opinion that these advices were objectionable." He, therefore, refused on the present occasion to read them," and that office was undertaken by a female member of the select meeting, who also disapproved of them, but thought it was better to condescend to the wishes of others, than to persevere in urging a deviation from the usual practice." The transaction did not pass without notice, but it was judged expedient not to prosecute the subject at that time, as the objections had arisen in the minds of active and approved mem bers. At the quarterly meeting for the province of Leinster, which took place in a few days after the above transaction, and two days after the discussion of it in the select quarterly meeting, the follow. ing query, amongst others, was read:"Do friends endeavour by example and precept to train up their children, servants, and those under their care, in a religious life and conversation, consistent with our christian profession; in the frequent reading of the boly scriptures, and in plainness of speech, behaviour, and apparel, and are the remiss duly admonished?" "On reading the answer to this query from the monthly meeting of Carlow, it was observed, that the word holy was omitted. This omission excited considerable emotion in the minds of several who were present, and enquiry was immediately made into the cause of it." (Narrative, p. 42). A discussion took place, many very free remarks were made by those who had disapproved of the use of the term, many severe observations were thrown out on the opposite side, and several members left the meeting before it broke up, in consequence of what had passed there." Abraham Shackleton, who appears to have stood foremost on this occasion, was the organ of many others, who had called in question the authority of many parts of the Old Testament. The state of the question on both sides may be seen in the following passage in the narrative; " a discussion took place between Abraham In the subsequent part of this year (1797) Shackleton and Samuel Woodcock, two of the elders of Leinster quarterly meeting, concerning the representations given of some historical facts recorded in the Old Testament. The facts themselves were admitted. But it was contended by Samuel Woodcock," that some of these facts, such as the wars for the and others of a similar nature were underavowed extirpation of the Canaanites, &c. taken by the express command of God, in strict conformity with the accounts given in the Old Testament, which ought to be regarded as genuine and faithful record, and that the belief of this constitutes an essential article of christian faith." It was asserted on the contrary, by Abraham Shackleton, "that these alleged commands of the Almighty, for proceedings, in some cases perfidious, and in others cruel and unjust, were either wilful and impious pretences on the part of the perpetrators or original historians of such transactions; or subsequent interpolations in the history; and that a right apprehension of, and a due regard for, the divine attributes, would forbid our assent to such passages, as they could have no genuine claim to the appellation of SACRED SCRIPTURES." He contended, that it was highly derogatory to the character of the unchangeable God, with whom there is no variableness, neither shadow of turning,' to conceive the divine being would himself act in opposition to those moral laws which he has ordained to be of perpetual and universal obligation; or that he would ever suspend the obligation of those laws upon his rational offspring. Yet these consequences must follow, if, under any circumstances whatever, he should command, and by the miraculous interposition of his power enable any description of men to perform those actions, which by express laws and declarations, he has elsewhere forbidden as sinful. Consequently that neither wars, nor any acts of cruelty, treachery, or fraud, nor the exercise of any of the angry, or revengeful, or hurtful passions, were ever either approved of, or authorized by the God of purity, holiness, peace, and love; and that it was altogether unnecessary and unwarrantable, that such points should be deemed essential articles of a christian's faith; because difference of opinion concerning them had always existed, and might be expected to exist, and even between men of very serious and upright minds." At the national yearly meeting, 1798, it appeared that the seeds of dissension respecting the sacredness and the authority of some parts of the Old Testament, and the reasonableness of certain com monly received doctrines, were very widely scattered. In the minute of that meeting it is observed; "The committee, to whom was referred the consideration of the state of our society, in regard to the reading the holy scriptures, report, that we met, and in company with a number of women friends, took the same into our solid consideration, and are sorrowfully convinced that a disposition hath appeared in some of our society, tending to produce schism, and to weaken the general testimony and bellef which we, as people, have maintained as to the origin, use, and advantage of these records. We are of the judgment, that this disposition hath spread and extended itself to the injury of many; and without desiring to point out these writings, as being race than a secondary rule subordinate to the spirit of truth, from whence they have all their excellency and certainty, we think it right that a standard should be lifted up against this spirit of speculation and unbelief, and recommend, that friends every where be watchful against it, and by example in their own familics, have a due regard to the frtquent reading of them, and where any have manifested opinions contrary to the general sense of the body, it is our judgment, that they be timely laboured with, in a spirit of love and christian tenderness, to reclaim them; but if after due labour and patience, these do not become sensible of their error, but persist in maintaining such sentiments and doctrines, and do not condemn their conduct, that monthly meetings, with the advice and assistance of their quarterly meetings, proceed further, as in the wisdom of truth they may be directed, to testify against them, as being out of the unity of friends." Alarmed at the diffusion of these sceptical sentiments, concerning what the most orthodox members of the society expressly allow to be no more than a condary rule subordinate to the spirit, this yearly meeting appointed a general visit to the quarterly, monthly, and other meetings in Ireland; and six of the friends were nominated to undertake the business, not without considerable oppo sition from those who conceived that the result would be a further and a wider disunion among the members of the society. And so it proved. In the same year another source of disquietude which had been long working its way in secret rose to light, we al lude to the dissatisfaction that now openly prevailed respecting the doctrines, the lives and conduct of some approved mi. nisters of the society. "This dissatisfaction was variously expressed; in some instances to the ministers by private individuals; in others by the admonition of the elders, to whose province the over sight of the ministry peculiarly belongs; and sometimes disapprobation was mani fested during the times of public wor ship, by individuals declining to conform to the general practice of standing up and taking off the hat, and continuing uncovered whilst such ministers kneeled in prayer." p. 67. The ministry of David Sands, an American, seems to have occa sioned the greatest offence, and if the facts mentioned in the narrative are to be credited, not without reason. In this and the two following years many re putable members of the society, approved elders, overscers, and others, were either disowned or voluntarily withdrew. |