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Alarm in the

Churches.

people, they agreed to doctrine of the Trinity in

expressed their doubts as the soundness of the views of Peirce, which were not removed by a sermon which, at the request of his people, he preached on the point, in which his teaching was at least ambiguous. The excitement increased, and extreme solicitude was felt lest the Churches should depart from the faith. JOHN LAVINGTON alone seemed to adhere firmly to the Trinitarian system. Thirteen gentlemen, appointed as managers, invited seven ministers from the county to a conference, with a view to an inquiry into the state of things. To satisfy the declare their faith in the the terms of the First Article of the Church of England, or in the words of the Assembly's Catechism. To this proposal Peirce, Hallet, and others demurred, on the ground that the Scripture was the only rule of faith. In reply, it was stated that this was distinctly acknowledged, but in this particular instance the practical question was as to the mode in which the rule should be applied; in other words, what was the doctrine to be deduced from the declarations of Scripture, since many, under a profession of adherence to Scripture, preached doctrines directly contrary to that which had been hitherto held. The leaders of the "new scheme" still refused to make an explicit confession of their faith, and, as might be expected, the congregation declined

Advice sought

from the Ministers

any longer to listen to their teaching. In the hope of deriving help from their counsels, application was made by both parties to the in London. ministers in London. The subject was earnestly discussed, and as the question attracted public

attention, the Nonconformist Churches in the Metropolis began to feel alarm in the spread of what they deemed to be pernicious doctrines. The London ministers were anxious to restore harmony between the pastors of Exeter and their congregations, and some of their number drew up a paper of advices, adapted in their view to meet the circumstances of the case, and submitted it to the consideration of a committee of the three denominations.

After this paper had undergone repeated discussion, they concluded themselves unauthorized to send it to Exeter in their own name; but since it was to them highly important and concerned the general welfare of the Churches, they called together all the Dissenting Ministers in London and its vicinity, that, if it were approved by them, it might be sent to the West, strengthened with all the weight of their united recommendation.

Hall.

The General Body being called together at Salters' Hall, it was agreed in a numerous assembly to consider the paper with minute attention. Meeting at Some progress was made on the first day Salters" of the meeting, and in the proceedings on the second day, one of them proposed that the advice should be accompanied with a declaration of their own faith in the doctrine of the Trinity. Such a step, he said, would give them greater weight with the friends of truth, and serve to discountenance the abettors of error.

A warm debate was the consequence of this motion, and it was carried, by a majority of fifty-seven to fifty-three,* that a declaration con

Bradbury says they had 25 or 26 pastors in London; we had 41.

cerning the Trinity should not be inscribed on the paper of advice. By those who espoused the sentiments of the non-subscribers, this decision was celebrated as the triumph of liberty over oppression, of liberality over bigotry, of Divine authority over human usurpation, and of the Sacred Scriptures over creeds and confessions of faith.

The following is a contemporary account of the result:

"These proceedings made a powerful impression on the opposite party, who felt deeply concerned in the decision of the great question. The refusal of their ministers to make a declaration of their faith in the doctrine in dispute, awakened, in the minds of many private Christians, a fear that they either did not believe the doctrine of the Trinity, or were not so zealous for it as they might have been. These fears were loudly expressed, and a considerable number of the ministers perceived the agitation on the breasts of the most pious of their flocks, which it was of the utmost importance to allay. With this view, when they assembled the third time, a motion was made that, without relation to the advices, and as a step entirely distinct, the ministers should make an explicit declaration of their belief of the doctrine of the Trinity, and especially of the divinity of Christ, which was the subject agitated in the West. This measure, it was urged, became necessary, in order to vindicate themselves from the misrepresentations which were gone abroad against their character, to give satisfaction to the members of their respective congregations, and to exhibit their sentiments to the Dissenters in general throughout the kingdom. The Moderator on this occasion, conceiving the motion to be an interruption of the business under reconsideration, refused to put it to the vote. Sixty of the ministers, highly displeased with his conduct, immediately withdrew from the Assembly, and meeting together in another place, they unanimously resolved to adopt the words of the first article of the Church of England, and the answers to the fifth and sixth questions of the Assembly's Catechism, as a form of words on which the Scripture doctrine of the Trinity is professedly expressed. Both the subscribing and non-subscribing ministers

professed their belief in the doctrine in question, and after holding their separate Assemblies, they both communicated their advices to the Dissenters at Exeter, earnestly recommending the exercise of moderation, peace, and love. But these counsels arrived too late, the Ministers were already dismissed.

"The Dissenting ministers in the West, roused by the proceeding in London, to a more thorough investigation of the subject, thought that something still remained to be done in order to testify their firm adherence to the orthodox faith. When, therefore, the Exeter Assembly was convened at its halfyearly meeting, the doctrine of the Trinity naturally became the topic of conversation. It was resolved to publish their sentiments upon this point more explicitly to the world, and they thought they could not do this in a more unexceptionable manner than by affixing their names to the first article of the Church of England. It was accordingly subscribed by the ministers of Devon and Cornwall to the number of fifty-six, who accompanied their subscription with a letter of advice to their respective congregations, 'to adhere steadfastly to the received doctrine of the ever-blessed Trinity.' Nineteen, however, professed to act on the principles of the non-subscribers in London, and refused their concurrence, among those were the two Exeter ministers.

"Those fifty-six ministers who subscribed, having espoused the cause of their subscribing brethren in London, also addressed a letter to them, and expressed their sentiments in the following words ::

"We, the united ministers of Devon and Cornwall, are very sensible of the great service you have done to the common cause of Christianity, in so open and vigorous an opposition to the dangerous error relating to the doctrine of the Holy Trinity, which of late has been so industriously propagated, and take this opportunity, now that we are assembled together, to express our joy in the harmony that is between us, and our thanks for your seasonably interposing in a matter of so great importance.'"

To prevent, if possible, the introduction of Arianism, they entered into a resolution that no person should be admitted to preach as a candidate, nor ordained by them, nor recommended to any congregation, unless he gave them satisfaction of

his soundness in the faith, by subscribing the first article of the Church of England, and the answers to the fifth and sixth questions in the Assembly's Catechism, or assenting to the collective sense of the preceding assembly. Ultimately seven ministers, JOHN BALL of Honiton, WILLIAM HORSHAM of Topsham, SAMUEL HALL and JOHN MOORE of Tiverton, JOHN WALROND of Ottery, JOSEPH EVELEIGH of Crediton, and JOSEPH MANSTON of Lymson, after inquiry and conversation with Peirce, prepared a circular letter to the following effect:

"We, being invited by the thirteen managers for the three meetings in Exon, to give them our advice in their distressed circumstances, agreed on the following things:

Circular letter of Exeter ministers.

1. "That there are some errors in doctrine that are a sufficient foundation for the people to withdraw from the communion of those ministers holding such errors.

2. "That denying the true and proper divinity of the Son of God-viz., that He is one God with the Father, is an error of that nature contrary to the Holy Scriptures, and the common faith of the Reformed Churches.

3. "That where so dangerous an error is industriously propagated, to the overthrowing the faith of many, we think it the indispensable duty of ministers (who are set for the defence of the gospel) earnestly to withstand it, and to give reasonable satisfaction to the people of their soundness in the faith. And we likewise judge it to be the duty of the people to hold fast the truth in love, avoiding anger, clamour, and evil speaking, and to behave themselves with all charity and meekness, as becometh Christians."

of Peirce

Peirce withdrew, with the assistance of friends Withdrawal built a chapel, and lost no opportunity to denounce what is called the persecutions of the orthodox, and to declare boldly the opinions he had so long concealed.

and his adherents.

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