DEVONSHIRE.

(Continued from page 389.)

CHUMLEIGH, Independent.—It was in this place the seraphic DARRACOTT, called the star of the West, commenced his zealous labours about 70 or 80 years ago. Some of the succeeding Ministers, however, having embraced the Arian creed, the doors were at length closed. Of late, we have the pleasure to state, there has been a revival of religion; the doors have been opened, and the congregation is gradually increasing under evangelical preaching. The present Minister is the Rev. THOMAS SHARP. There is also in this place a small Wesleyan interest.

DARTMOUTH. Independent.--The history of the dissenting interest in this town, where the justly esteemed FLAVELL once laboured, appears to be almost buried in obscurity. No written document can be found, whence any information can be secured, nor is there an individual living in the town, who can give any particular account of the state of religion at any distant period. The first Minister in this town was Mr. Flavell, whose character is too well known to require any comment. For him, upon the liberty granted by James 11. 1687, the congregation provided a larger place of worship. Mr. Flavell died June 26th, 1691. The congregation was not immediately settled in a successor, but was supplied by Mr. JOHN GALPIN, an ejected Minister, who lived in Totness, and died there in 1698. After Mr. Galpin's death, Mr. JOHN HUGHES, was excited to settle here, and he was accordingly ordained at Dartmouth, Oct. 6th, 1702, and continued pastor of the people, till his death, which took place May 1726. The Misses Hughes, sisters of Mr. Hughes, gave a dwelling house to the minister, which house still belongs to the meeting. Mr. Hughes was succeeded by Mr. SAMUEL ADAMS, from Chudleigh, who, by manuscript sermons still extant, appears to have been a man of sound piety, orthodox sentiments, and considerable talents. During his ministry the congregation of dissenters, in this town, appears to have been numerous and respectable. After his decease he was succeeded by his son, Mr. JOHN ADAMS, who was ordained June 6th, 1746, and continued in his pastoral office till his death, Feb. 7th, 1795. During the earlier

part of Mr. J. Adams's ministry the congregation was considerable, but toward the latter part of his life, it much declined. Some time previous to Mr. J. Adams's death, he was assisted by Mr. MOORE, from Walsall. After his death, the congregation was occasionally supplied by Messrs. HOLT, SHATTOCK, TREMLETT, &c. The place of worship was afterwards shut up, and continued so for several years. In June 1810, Mr. THOMAS STENNER, a Hoxton Student was sent to Dartmouth, by T. Wilson, Esq. Mr. Stenner acceded to the unanimous invitation of the church, which had been reformed in 1811, and was ordained their pastor, August 12th, 1812. The place of worship in which Mr. S. officiated, is generally supposed to be the same which was erected for Mr. Flavell. The monument of Mr. Flavell, which was originally put up in St. Saviour's Church, being by order of the magistracy removed, was, at the request of Mr. Flavell's friends, placed in the meeting in 1709, where it still continues. The church consists of about 50 members, the congregation of about three or four hundred. A Sundayschool has been established containing about 200 children.

DAWLISH. Independent. -- Dawlish is a pleasant watering-place and has been within a few years much frequented, for the purpose of sea-bathing The population has, in consequence of this, increased so much, that the church, situated nearly a mile from the sea, is insufficient for the accommodation of one sixth part of the inhabitants. These circumstances drew towards Dawlish, some years since, the attention of several friends to religion in Teignmouth and Exeter, and Mr. GLEED, then Minister of Teignmouth, was induced to open a room for preaching, and he for some time continued to preach once in the week. At a meeting held at Teignmouth, at the ordination of Mr. Gleed, the state of Dawlish was brought forward. Mr. T. Wilson, of London, urged on the friends then present, the claims of the place on their attention and assistance, and the propriety of building a meeting-house, and collecting for it from the religious public. A subscription was immediately begun; a committee formed, and shortly after the present meeting-house was built, under the direction of the committee. The Rev. I. COBBIN, then of Crediton, very kindly

undertook a collecting tour, and through his exertions, and collections in neighbouring congregations, about £400. were raised. The cost of the building, &c. was £600. Two hundred pounds still remain due to several members of the committee, who advanced the money to the builder. For some time after the completion of the building, it was supplied by occasional preachers. In January 1815, Mr. COMYN, from London, took the charge of the congregation, in number about 100. He continued there a little more than a year. On his leaving, it was for some time again under the care of occasional preachers. In the summer of 1818, Mr. HODGE, from Modbury, was invited by the congregation, and ordained over the church, consisting of about 20 members. Encouraged by the liberality of T. Wilson, and H. Drummond, Esqrs., the latter of whom has recently built a mansion in the parish, he remained at Dawlish till 1819, when he left it. The congregation is at present (July 1820,) left to the care of casual supplies.

The

DEVONPORT. Mount Street Chapel. Independent. The church assembling here is a branch of that in Princes Street, which formerly enjoyed the ministerial labours of that valuable man, Mr. ANDREW KINSMAN. Under his successor, Mr. JOHN JONES, a division arose in the church, in consequence of which, Mr. Jones, with the deacons, and upwards of seventy of the members, seceded in 1809, and assembled for public worship in the meeting-house of Mr. Birt, pastor of the Baptist church, in Morice-square, at such times as that building was not engaged by its regular attendants. A large room in Granby Street, was eventually hired and fitted up for public service, but before it was prepared, Mr. Jones accepted of a call from the church at Birdbush, in Wiltshire. room was subsequently opened by Mr. GARD, of Cornwall. The bereaved church now invited Mr. JUDSON, of Saffron Walden, to become their pastor, to which he acceded. Mr. Judson remained here almost three years, and then removed to Beaminster. Mr. PIERCY now supplied the pulpit for some weeks. The room in Granby Street was now relinquished, and the church was accommodated by the occasional loan of the Baptist meeting, in Pembroke Street. In 1815, a piece of ground was procured in Mount Street, and, in the following year, a neat place of worship, capable of seating 800 people, was erected and opened for worship. After being variously supplied for some time, Mr. PARROTT, of Reading, in Berkshire, was chosen the pastor of this church, and was recognized as such in 1818.

DRAVSTERNGTON. Independent.-Here is a small place of worship, capable of containing 160 hearers. It is situated in a

field, and some distance from any village, but it is well attended, and there are a few serious persons. There is no Methodist interest in this place.

EXETER. George's Meeting.-It is much to be regretted that all the papers and books relating to the affairs of the dissenting congregations of this city, previous to 1707, are lost. The following is the information that has come down to the present time from other sources. When the act of uniformity was passed, in 1662, near a hundred ministers in the county of Devon, and ten in the city of Exeter, resigned their livings, and were exposed to all the hardships which the want of a present provision would necessarily bring upon them. Considered as outlaws, they were pursued and persecuted, fined and imprisoned upon the most frivolous pretences. In the beginning of King James's reign, Mr. Gayland, ejected from Ede, and Mr.Trosse, were committed to prison, where they found three other ministers of the city, confined on the same account, viz. Mr. John Searle, Mr. John Kopping, and Mr. Joseph Hallett. After six months' confinement, (their friends by rotation sending them daily a plentiful dinner,) they were released. Mr. JOSEPH Hallett, ejected from Chisleborough, in Dorsetshire, had been invited by the dissenters in Exeter, to come and officiate as a minister among them. Mr. Hallett died on the 14th of March, 1689, and was suceeeded by Mr. TROSSE. Mr. Trosse was a man of very dissipated character in the early part of life. He published a narrative of this part of his life, in which, to magnify the grace of God in his conversion, he has been very particular in displaying his own vileness, and laying open the extravagance of his conduct in his younger years. But as to the remainder of his remarkable life, which was signalized by so eminent a change of heart and conduct, he seems not to have thought it so proper for himself to be the historian of it. Mr. Gilling, therefore, was desired, and prevailed on, to continue the historical account of his life. Mr. Trosse appears to have been furnished with good natural abilities. He had a rich invention, a tenacious memory, a quick apprehension, and a solid judgment. Though it was rather late when he applied himself to study, being six and twenty when he entered himself at Pembroke College, Oxford, yet, by diligent application, and seven years continuance there, he gained no mean share of learning. Upon Charles's restoration, he impartially studied the controversy with the church of England, reading Hooker's Ecclesiastical Polity, and the best writers on both sides. After mature deliberation, he refused to subscribe to the discipline and ceremonies of the Establishment, though he knew he should hereby expose himself to the

He had

displeasure of his mother, and the resentment of his rich relations. He still however adhered to his resolution to be a minister, and was ordained in 1666, at Taunton, by Mr. Joseph Allein, and others, and continued preaching and administering the sa craments privately, till the revolution. At the time of the revolution, it appears that the dissenters in this city did not immediately enter into the views of the Prince of Orange, or were afraid to declare themselves, as appears from the following anecdote, related by Dalrymple :-"In the Prince's train was Ferguson, an ejected minister, and a man who, for some years, maintained a respectable character, but afterwards ran so far into political matters as to fall under general censure. been deeply engaged with Lord Shaftes bury, in the reign of Charles the Second, accompanied that nobleman abroad, and now returned to England with the Prince of Orange. The Prince was coolly received in Exeter. The Bishop fled to the king, the clergy refused to hear Bishop Burnett, and even the dissenters refused the keys of their meeting-house to Ferguson. But Ferguson said, laughing, I will take the kingdom of heaven by violence,' and calling for a hammer, broke open the door with his own hand." At the beginning of the last century, there were four churches of Pædobaptists subsisting in this city, viz. three called the United Presbyterian, and one Congregational. The congregations at James's and Bow had each their two respective pastors, who preached and administered the Lord's Supper to their several chruches, but all four were united in their ministrations, by rotation, at the Little Meeting, and the contributions of the people were thrown into a common stock, and divided equally among them all. At James's, Mr. Trosse officiated, and to him was subsequently joined Mr. JOSEPH HALLETT, the son of the former minister. Mr. Trosse died Jan. 11, 1713, after he had preached to the congregation the fore-part of the day. His funeral sermon was preached by his co-pastor, Mr. Hallett, from 1 Tim. i. 15, a text chosen by himself. Mr. Trosse was succeeded by

Mr. JAMES PEIRCE, well known by his learned, controversial, and critical works. In 1713, he was unanimously chosen by the three congregations. In 1715, Mr. JOHN LAVINGTON was chosen minister at Bow. In the controversy which first took place here, and soon after prevailed extensively amongst the dissenters, concerning the doctrine of the Trinity, Mr. Lavington espoused the Trinitarian side, and Messrs. Peirce and Hallett the Arian side of the question. Disputes in the congregations were the consequence, which ended in the ejection of Messrs. Hallett and Peirce, in the year 1719. Messrs. JOHN ENTY and PHILIP FURZE, were chosen to supply their places. To Mr. Furze succeeded Mr. JAMES GREEN, in 1724; and to Mr. Enty sncceeded Mr. STEPHEN TOWGOOD, in 1743. To Mr. Green, who died in 1749, succeeded Mr. MICAIAH TOWGOOD, in 1750. The history of this meeting becomes now identified with that of Bow, as in the year 1759 the two causes united together. The meeting-house stands in South-street, and is called George's, from the circumstance that it was built at the time when George the Third came to the throne, viz. in 1760. In our next number, containing an account of the Bow-meeting, the subsequent succession of ministers in the united congregations will be given.

NOTICE.-Our friends in Devonshire are respectfully informed, that we are destitute of any statistical account of the following places. We should be exceedingly obliged by any notices, however brief, of these interests, to enable us to present our readers with a correct document of the state of dissent in that county.

We are compelled, individually, to express our concern, that, from the pressure of local and immediate causes, our own particular congregations, have not yet made collections for this work of christian beneficence. But we hope that those causes will not long operate, and that both our own, and many other sacred communities, will shortly furnish their proportion of aid in this cause.

One of us has recently returned from an extensive tour on the Continent, in which he has enjoyed opportunities of personal intercourse with several of the banished Swiss ministers. He bears a cheerful testimony to the excellence of their characters, their humility, patience, and devotedness, and their zealous labours in the gospel ministry, as they have opportunities, in France.

We subjoin the following extracts of letters. From the Rev. Clement Perrot, Guernsey, Sept. 13. "I am very certain that they deeply feel, with the exception perhaps of M. Charles Rochat, the res angusta domi [pressure of domestic distress.] This you may gather from the letter which I inclose, received a few days ago from one of these excellent men. You will see, my dear brother, how they view your generous interference; and the piety and submission with which they bear their exile. I doubt not, your appeal will be heard, and properly answered, by all who respect the voice of conscience, and who love the free and unshackled religion of the gospel."

Translation of passages from the letter above alluded to, from M. Francis Olivier to Mr. Perrot. "Very dear brother in our Saviour, I feel it strongly impressed upon my heart to write to you, in order to thank you for the christian and active interest, which you display on our behalf, for our consolation amidst our banishment, and our needs. Mr. Wilks communicated to me, a few days ago, an extract from an English religious Magazine, containing a letter from you to Dr, Smith, to awaken the charity of your friends in England, in favour of the poor refugees from the Canton of Vaud; also a pressing request from Dr. Smith to the same effect. I cannot express to you the feelings of my heart, my lively gratitude, for this proof of your affection.-Alas! The ungodly have triumphed but their victory will be of short duration. The Lord will soon glorify his name in a mighty and wonderous manner.

-He works and ceases not.-He is still drawing souls to the cross of his Son, and he enables his children to walk in his ways, in such a manner that--notwithstanding the poverty and affliction which they endure, the world is in general constrained to bear a good testimony to the faithful church of our country. Our gracious Master comforts us, and often enables us to rejoice in our exile, by the intelligence NEW SERIES, No. 11.

which we receive, both of the good conduct as disciples of Christ, which our beloved little flocks are enabled to exhibit, and of the addition of new persons to the church. Sweet is this consolation which our only Comforter gives us : we bless him for it, with joy and gladness. What a happiness, moreover, to know that we suffer for righteousness' sake!-After all, when I speak of sufferings, I must say, that our tender Father, has made us feel the appearance of them, rather than the reality; and that, amidst the rage of the world, he has kept us as the apple of his eye. --He has surrounded us with mercies, succour, and deliverances in the most critical moments. The liberality exercised towards us by our dear brethren in England, is none of the least of these blessings from our God, and it comes to us most seasonably. In this light we shall accept it from your charitable hand, and by our thanksgivings and prayers shall labour to make a return of this favour, to the glory of the Lord, and to your salvation."

We trust that we shall have to report, in the next magazine, some steps taken for the prudent distribution of the sum already raised, and what may further be entrusted to us. We again earnestly solicit the prompt attention of sincere Christians to this worthy object: "while, by the experiment of this ministration they glorify God for your professed subjection to the gospel of Christ, and for your liberal distribution unto them and unto all men." (2 Cor. ix. 13.)

ROBERT WINTER.

J. PYE SMITH.

H. F. BURDER.

J. FLETCHER. THOMAS HARPER. N. B. Remittances are requested to be made to Messrs HANKEY, Bankers, London; specifying that they are for the Swiss Exiled Ministers. It is a painful reflection that, as yet, not a single congregational collection has been received, except the one from Edinburgh. Perhaps, if congregations were to be informed that one half of what they are accustomed to collect, or even less, would accomplish this object, if the effort were general, the objections would be removed.

CLAIMS OF THE WALDENSES OR VAUDOIS.

There are now living in the valleys of Piedmont, called Luzenda, Perosa, and San Martino, about eighteen thousand Vaudois, the remainder of the Waldenses and Albigenses, who have, in the midst of Popish darkness, enjoyed the light of truth, and, though surrounded by the demons of persecution, have nobly defied all their rage and cruelty. These, like the famed seven thousand of Old Testament record, have never bowed the knee to Baal; and among them have been numbers who have united the

4 I

Protestant faith with a corresponding walk and conversation. From France and Sardinia they have endured thirty-two persecutions, in which the furnace seemed to have been heated with a design to extirpate their whole race; and nothing has saved them from their fury, but the almost miraculous care of the Almighty, connected with their own union and courage in their mountainous, intricate, and impregnable fastnesses, whither they have fled for shelter. Thousands of them have suffered martyrdom, and shown their inflexible attachment to the cause of the Redeemer; while, like him, these peaceable people invoked with their dying breath forgiveness for their enemies.

When Piedmont was under the late government of France, the Vaudois were put in full possession of all the privileges common to other subjects; but on the restoration of the Bourbons, in the year 1814, they were again united to Sardinia; and, though they never murmur, they are subjected to the most grievous restrictions. They cannot (for instance) purchase lands out of the confined limits assigned them; they are obliged to desist from work, under the penalty of fine or imprisonment, on the Roman Catholic festivals, which are almost perpetual; they are forbidden to exercise the professions of physician, surgeon, or lawyer; and these people, together with their ministers, are compelled to serve as private soldiers, without the possibility of advancement. All religious books are prohibited, except the Bible, which is subject to such a high duty as almost to place it beyond their reach. Schools are, indeed, allowed on the old system; but on Bell's and Lancaster's system they are prohibited. The Scriptures and Catechisms have sometimes been circulated among the Vaudois leaf by leaf, as the only means of obtaining a perusal of their pages. They are not allowed to multiply their places of worship, though they may rebuild and enlarge their old

ones.

In the time of Oliver Cromwell collections were made throughout England on behalf of the Vaudois, amounting to £38,241.10s. 6d.; which, after affording them considerable relief, left a fund of £16,333. 10s. 3d.; which Charles the Second, on his restoration, used for his own purposes, assigning as a reason, that he was not bound by any of the engagements of an usurper and a tyrant. William and Mary restored the pension; but, during the reign of Napoleon, the British Government, from political motives, withheld it, and the Vaudois pastors (thirteen in number) are for the most part living in a state of poverty.

Efforts are now making to recover this

lost aid, and thereby enable the pastors to surmount their difficulties, to assist in the establishment of schools, and the education of their ministers, and especially in building a hospital among them. His Majesty George the Fourth has presented them with 100 guineas. Several of the Protestant States on the Continent are interesting themselves for these suffering people; and it is hoped that a favourable moment has arrived for the relief of the oppressed Vaudois. The valleys have lately been visited by some English clergymen, who have taken a lively interest in the fate of their inhabitants.

A highly respectable committee has been formed in London, to promote subscriptions for the Waldenses, and to manage the fund raising for them in the United Kingdom.

The following bankers have kindly consented to receive subscriptions:-Messrs. Glyn, Mills, and Co.; Messrs. Bosanquet and Co.; Masterman and Co.; Hoare and Co., Fleet Street; Herries and Co.; Coutts and Co.; Drummond and Co.

CARLOW BIBLE DISCUSSION.

It is now, we are happy to state, probable that the challenge of the Protestant ministers, published in our last, will secure a public discussion with a Roman Catholic clergyman, upon the great principles in dispute between his Church and the Reformed.

Dr. M'Sweeny, late Professor of Theology in Carlow College, has, in the true spirit of chivalry, accepted alone the challenge, and, like another Samson, resolves to fight the host of the Philistines, however numerous, single-handed!

We regret that it is not in our power to insert the marvellous epistle of the exprofessor, which would have doubtless entertained our readers; but the following are his proposals:

"First, as to the combatants--I, alone, shall advocate the Catholic doctrine; while you six may add to your numbers, if you think proper. The business to be managed in the form of question and

answer.

"Secondly, as to the time and place-You may choose the time, and also the place.

"Thirdly, as to the matter to be contested-This is, whether every one, by divine appointment, be constituted the judge of the Scriptures, and should form that faith necessary to salvation, only by exercising their own judgment of the sacred volume.

"Fourthly and lastly, as to the judges-These, who are to be the only auditors, shall be one hundred in number, of known respectability and information-fifty Protestants, and fifty Catholics. The Pro