6

The same excellent person had before said, in the preface to his Fasts and Festivals,' which was first published in 1703:Upon this occasion, I think it a great piece of justice to acknowledge and commend the pious and devout practices of the religious societies; who in this point, as well as in many others, distinguish themselves by their regular conformity and obedience to the laws of the Church; for they constantly attend the public assemblies upon such holy seasons. And till they can communicate regularly in their own parish churches upon such days, they embrace those opportunities that are provided, there being two churches in London employed for that purpose, where they as duly receive the Blessed Sacrament upon all festivals as they perform all the other acts of public worship. How they spend the vigils in preparing their minds for a due celebration of the ensuing solemnity is more private, but not less commendable. And the great care they take to suppress the dawnings of enthusiasm, and to discountenance the first appearances of any vicious practices among their members, and the methods they impose before delinquents are entirely reconciled or totally rejected, is such a preparation of the minds of the laity for the reception of that discipline which is wanted in the Church, that if ever we are blessed with what good men wish and bad men fear, these religious societies will be very instrumental in introducing it, by that happy regulation which prevails among them. And while they pay that deference they profess to their parochial ministers, and are ready to be governed by their directions, and are willing to submit their rules and orders to the judgment of the Reverend the Clergy; I cannot apprehend but that they must be very serviceable to the interest of religion, and may contribute very much to revive that true spirit of Christianity which was so much the glory of the primitive times.'1

3

The 'Societies for Reformation of Manners' appear to have been first established about 1691,2 and to have consisted in great part, though not entirely, of the same persons ns the Religious Societies, for the latter were confined to members of the Church of England, which the others were not. Their object was to put down that amount of vice and immorality which had prevailed since the Restoration, by public prosecutions and similar methods; and Queen Mary's Letter to the Justices of Middlesex in that year, as well as King William's Proclamation against Immorality and Profaneness, in 1697, were procured by their means. The Religious Societies had been some years in existence, when those for Reformation were established, as an auxiliary and result of the others. But in the account of them published in 1699, we find the following statement relating to the earlier institutions:

Besides those before mentioned (the Societies for Reformation), there are about nine-and-thirty religious societies of another kind in and about London and Westminster, which are propagated into other parts of the nation, as Nottingham, Gloucester, &c., and even into Ireland, where they have

1 Fasts and Festivals, Pref. p. viii. &c.

2 Account of the Societies for Reformation of Manners, p. 115.

3 Latterly, however, the Dissenters began to set up a few religious societies after the pattern of those of the Church, but they were always distinct from one another.

been for some months since spreading in divers towns and cities of that kingdom; as Kilkenny, Drogheda, Manouth, &c., especially in Dublin, where there are about ten of these societies, which are promoted by the bishops and inferior clergy there. These persons meet often to pray, sing psalms, and read the Holy Scriptures together, and to reprove, exhort, and edify one another by their religious conferences. They moreover carry on at their meetings designs of charity of different kinds, such as relieving the wants of poor housekeepers, maintaining their children at school, setting of prisoners at liberty, supporting of lectures and daily prayers in our churches. These are the societies which our late gracious queen, as the learned bishop that hath writ her life tells us, took so great satisfaction in, that she inquired often and much about them, and was glad they went on and prevailed; which, thanks be to God, they continued to do; as the Rev. Mr. Woodward, who hath obliged the world with a very particular account of the rise and progress of them, hath lately acquainted us. And these likewise are societies that have proved so exceedingly serviceable in the work of reformation, that they may be reckoned a chief support to it, as our late great primate Archbishop Tillotson declared, upon several occasions, after he had examined their orders, and inquired into their lives, that he thought they were to the Church of England.'

2

1

It appears from Dr. Woodward's account to have been about 1666, that several young men of the Church of England in London and Westminster, being brought to very serious convictions by the preaching of several of the Clergy, and frequently applying to their respective ministers for religious counsel and advice, were advised by them to meet together once a week, and apply themselves to good discourse, and things wherein they might edify one another.' And he adds, that for the better regulation of their meetings, several Rules and Orders were prescribed them, being such as seemed most proper to effect the end proposed.' They made collections, at these meetings, for the poor, which they employed partly in putting out poor children to trades, partly in releasing prisoners (that truly evangelical and most blessed act of charity, which seems now to be so little thought of),. and in maintaining poor scholars at the university. But it was not until about the year 1678 that they began to digest their rules into a formal system, and it was in this year that two stewards were appointed by each Society to manage their pecuniary and other affairs, and to preside in their meetings when no clergyman was present.

In the beginning of the reign of James II., when some of their members deserted them through fear, the remainder set up, at their own expense, public prayers every evening at

1 Account of Societies for Reformation, p. 15. The author of this book could not be Dr. Woodward, as he thus mentions him, and besides, he writes as a layman. He is thus referred to by Robert Nelson in his 'Address to Persons of Quality: Writ with great seriousness and judgment by a worthy gentleman who is eminent in doing good.'-P. 157.

2 His first edition was published in or about 1698, and he says it was thirty-two years ago. But this is quoted from a later edition, in which the date, thirty-two years, may possibly have been altered.

S. Clement Danes, at eight o'clock, and a monthly evening lecture on subjects connected with the Holy Eucharist, which was preached by some of those eminent divines whom James endeavoured in vain to induce the bishops to silence. After the Revolution they continued to flourish, and some objections having been made, as was naturally to be expected, to their proceedings, the Bishop of London (Compton) investigated the matter, and was so thoroughly satisfied that he dismissed them, with these 'words: "God forbid that I should be against such excellent 'designs." Others of their chief supporters were the Bishop of Gloucester,' Dr. Horneck, and Dr. Jekyl. The Bishop of Gloucester, who was consecrated into the place of the non-juror Bishop Frampton, was Dr. Edward Fowler, who had refused to conform to the Liturgy at the Restoration, but had subsequently changed his mind. But it is possible that the person here intended may have been Richard Willis, Dean of Lincoln, one of the founders of the Gospel Propagation Society, who was made Bishop of Gloucester in 1714. Besides these, there is evidence that these Societies were approved and promoted both by Beveridge, Tillotson, and Stillingfleet.

It was about the year 1691, as before mentioned, that the Societies for Reformation of Manners were founded by the same persons who had before associated for strictly religious purposes. And of these Dr. Woodward records the existence of no less than twenty Associations in London and Westminster at the time he wrote, in addition to forty Religious Societies. He appears to attribute to the impulse thus given to religion, the formation of the Christian Knowledge and Gospel Propagation Societies. He says that the members subscribed

'one hundred pounds towards Dr. Bray's pious intentions of improving the knowledge and practice of the Gospel in our plantations;'3 and that they have been eminently instrumental in setting up about an hundred schools in this city and suburbs, for the instruction of poor children, wherein some thousands of them are now taught freely, and carefully catechised, and educated in good manners and behaviour: many of them are clothed, and in due time placed out to good trades by the same charity.'

Here, then, we seem to have the origin of that admirable system of charity-schools in the Metropolis and elsewhere, carried on by the Society for Promoting Christian Knowledge for a century before the institution of the National Society. And we cannot help remarking on the hard usage often dealt to the Church of England, both in regard to her missions and her educational labours, by those who judge only from the operations of her more recent Societies. It is as certain as any fact in The edition from which we quote is dated in 1744. 2 Pp. 73, 74. ' Page 98. 4 Ibid.

history, that the main design of the founders of the Propagation Society was the conversion of the heathen; yet it is sometimes assumed that the Church made no effort in that cause until the present century. It is equally certain that many thousands of poor children were educated in the schools of the Christian Knowledge Society throughout the whole of the last century, of which fact no notice whatever seems now to be taken.'

The success of these endeavours was such, that the Clergy and others were induced to promote similar associations in various parts of the country. A clergyman writes to Dr. Woodward, informing him of the great advantage derived from such an attempt in reforming the manners of his parishioners at Old Romney, in Kent.' In connexion with the same movement, monthly meetings of the Clergy themselves were promoted for religious conference, the success of which is particularly mentioned in the counties of Bedford, Nottingham, and Lincoln.3 In the latter county, the Clergy and others were enabled to put down a long-standing abuse of horse-racing, on some Sundays 'after Lammas,' which had resisted previous efforts, 'as a minister informed the writer from the place," who may very possibly have been, as we shall see, Samuel Wesley himself. Similar Societies were established also in Ireland, and especially in Dublin, under the sanction of the Archbishop, where there were three hundred persons comprised in ten Societies. At Oxford and Cambridge also, it is mentioned that some particular methods, endeavoured by several worthy persons in our Universities, have been very serviceable to religion,' on which the writer adds:

And it will always be the prayer of good men, that these ancient and famous nurseries of piety and learning may, by the good discipline and careful conduct of their students, especially those designed for holy orders, ever render themselves renowned in the world. That from them the palaces of princes, the retinue of ambassadors, and the families of noblemen, together with our fleet and foreign factories, may have a continual supply of devout and learned chaplains; and that our parishes, both at home and in our plantations, may thence derive a constant succession of pious and laborious pastors, who may effectually refute error, extirpate vice, recommend piety, and restore the divine honour and authority of our most blessed religion, and that the testimonials of these celebrated seats of learning may everywhere be esteemed as the most sacred credentials of persons of the best characters and accomplishments.' 5

The first edition of Dr. Woodward's book was translated into German, by Dr. Jablonski, an eminent Lutheran divine,

1 We have before us the Society's Report for 1773, from which it appears that 49,253 children had been so educated up to that time in London and its suburbs, and that there were then in the schools in London 5,755 children, and in other hools in England and Wales 19,506 boys, and 3,915 girls; in all, 23,421. And is education was not only entirely gratuitous, but many of the children were erwards apprenticed out to trades.

P. 53.

3 P. 76.

4 P. 20.

5 P. 58.

chaplain to the first king of Prussia and tutor to his son, who was employed also in some endeavours, at that time, to reconcile the Lutheran and Calvinist persuasions, and to unite them under an episcopate to be obtained from the English Church.' At Nuremberg, Augsburg, and Ratisbon, similar Societies were established, and at Schaffhausen, in Switzerland; and the celebrated M. Jurieu, and Professor Frank of Halle, wrote in their favour.

It is natural to inquire what became of all these Societieshow they came to perish from amongst us, so that their very existence should be almost forgotten. But before we attempt to answer this question, it may be desirable to show what was the nature of the religious meetings which they held, and the Rules by which they were bound.

It was one of their special objects to cultivate

The following ornamental duties, which are in the sight of God of great price: viz.

'i. Christian poverty of spirit, in the sense of their own impurity and imperfection.

'ii. A disinterested mind, wholly renouncing all carnal ends.

iii. Habitual prayer.

'iv. Unfeigned charity towards all men, especially to their souls.

'v. Quiet resignation to the providence of God in all events.'

The Rules of the Society at Poplar are given as followsexcept that we slightly abridge them in some parts:

'i. That the sole design being to promote real holiness of heart and life, it is absolutely necessary that they who enter into it do seriously resolve, by the grace of God, to apply themselves to all means proper to those blessed ends: trusting in the divine power and gracious conduct of the Holy Spirit, through our Lord Jesus Christ, to excite, advance and perfect all good in us.

ii. That in order to their being of one heart and one mind in this design, every member shall own and manifest himself to be of the Church of England, and frequent the Liturgy, &c. And that they be careful withal to express due Christian charity, candour, and moderation towards all such dissenters as are of good conversation.

iii. That the members shall meet together one evening in the week, in order to encourage each other in practical holiness, by discoursing on such subjects as tend thereto; observing the Holy Scriptures as their rule, and praying to God for His grace and blessing. And to this assembly any serious person, known to any of the Society, may be admitted, upon request. 'iv. That at such meetings they decline all disputes about state affairs, trade and worldly things; and that the whole bent of the discourse be to glorify God and edify one another in love.

'v. Each person to contribute, in his discretion, every weekly meeting, towards pious and charitable uses-especially for putting poor children to school. The money collected to be kept by two stewards chosen annually or oftener, and disbursed by them with consent of the Society, a register being kept which shall be open to any member's inspection.

'vi. Any member may recommend any special object of charity, and special contributions shall be made in extraordinary cases.

1 See Colonial Church Chronicle, vol. v. p. 169.