"having grown very numerous, and being more than could in those times of persecution conveniently meet together, and believing that those persons acted from a principle of conscience, and not obstinacy, agreed to allow them the liberty they desired." They formed themselves, therefore, into a distinct church, September 12, 1633, and chose Mr. Spilsbury to the office of pastor. This church, which settled in Wapping, is thought to have been the first baptist congregation in England. In the year 1638, Mr. William Kiffin, Mr. Thomas Wilson, and other celebrated persons, became members of this church,+ and the society appears to have been in a flourishing condition. In process of time, however, some disputes arose among the members, on the subject of mixed communion. Those who opposed it withdrew, and formed a separate society,under the care of Mr. Kiffin. This separation is said to have taken place in 1653, soon after which the present baptist meetinghouse in Devonshire-square was built, where Mr. Kiffin and his church assembled for public worship. Mr. Spilsbury, in 1644, subscribed the confession of faith set forth in the name of the seven baptist congregations in London; but when he died we have not been able to learn. It appears that after the above separation he went to Ireland, where he was highly respected. Henry Cromwell, in a letter dated Dublin, March 8, 1654, addressed to Secretary Thurloe, speaks in high terms of him. He was a man of an excellent spirit and great moderation. He published a piece entitled, "The peculiar Interest of the Elect in Christ and his Saving Grace." CUTHBERT SYDENHAM, A. M.-This divine was born at Truro in Cornwall, in the year 1622, and educated in St. Alban's-hall, Oxford. He continued at Oxford till after the commencement of the civil wars, and the place was garrisoned by the royal forces; at which time he left the university, and espoused the cause of the parliament. About the year 1644, he became lecturer of St. Nicholas church, at Newcastle-upon-Tyne; "where," says Wood, "by his constant and confident preaching, he gained more respect than any venerable minister in that or another Neal's Puritans, vol. ii. p. 347.—Crosby's Baptists, vol. i. p. 148, 149, +Crosby's Baptists, vol. iii. p. 41, 42. Wilson's Hist. of Dissenting Churches, vol. i. p. 401. corporation." This could not indeed be his fault. He was undoubtedly most deserving of it. In the year 1650, by virtue of letters from the commissioners of parliament, for regulating the university of Oxford, he was created master of arts. In those letters they gave him a most excellent character. He was a constant and zealous preacher, and a man of great learning and piety, frequently exercising a holy jealousy over his own heart. But retiring to London for the benefit of his health, and to superintend the printing of some of his books, he there died, about March 25, 1654, aged thirty-two years. His WORKS.-1. A Christian, Sober, and Plain Exercitation of the two grand practical Controversies of these Times, Infant Baptism and Singing of Psalms, 1653.-2. The great Mysterie of Godliness, opened in several Sermons, 1654.-3. Hypocrisie Discovered in its Nature and Workings, being the Sum of Seven Sermons, 1654.4. The False Brother; or, the Mapp of Scotland, drawn by an English Pencil.-5. Anatomy of Joh. Lilbourn's Spirit and Pamphlets; or, a Vindication of the Two Honourable Patriots, Oliver Cromwell, Lord Governor of Ireland, and Sir Arth. Haselrigg, Knight and Baronet; wherein the said Lilbourn is demonstratively proved to be a common Lyer, and unworthy of civil Converse. WILLIAM ERBERY, A. B.-This person was born at Roath-Dagfield in Glamorganshire, in the year 1604, and educated in Brazen-nose college, Oxford. Having finished his studies at the university, he entered into the ministerial office, retired into Wales, and became vicar of St. Mary's in Cardiff. Wood says that he was always schismatically inclined, that he preached in conventicles, and that, for refusing to read the king's declaration for sports on the Lord's day, he was brought several times into the high commission court at Lambeth, where he suffered for his obstinacy. The Bishop of Landaff, visiting his diocese in the year 1634, pronounced Mr. Erbery a schismatical and dangerous preacher; and, for disobeying his majesty's instructions, he gave him judicial admonition, and threatened to proceed further against him if he did not submit. Refusing to debase himself by submission, contrary to truth year following, preand his own conscience, the bishop, the ferred articles against him in the high commission court, threatening to punish him according to his deserts. In 1636 his lordship complained of the slow prosecution against • Wood's Athenæ Oxon, vol. ii. p. 100, 101. + Ibid, p. 103. him, and observes, that "this made him persist in his byways, and his followers judge him faultless." Though the prosecution was slow, it was sure. It was committed into the hands of proper persons, and success was certain. Therefore, in the year 1638, Mr. Erbery was forced to resign his vicarage, and he left the diocese in peace.* Being thus deprived of his living, and driven from his flock, he most probably went from place to place through the country, and preached as he could obtain an opportunity, as did his brethren, Messrs. Wroth, Cradock, and Powell. In the year 1640, says Wood, he shewed himself openly, preached against the bishops and ceremonies, and made early motions towards independency.+ Mr. Edwards, with his usual scurrility, gives the following account of him: "In the beginning of the parliament, he was an independent, but by degrees is fallen to many gross errors, holding universal redemption, &c. and is now a seeker, and I know not what. This man was a chaplain in the Earl of Essex's army a great while, and there did broach many antinomian doctrines, and other dangerous errors: but having left the army a good while since, he was about London, and did vent his opinions here. About last spring he betook himself to the Isle of Ely for his ordinary residence, from whence he takes his progress into one county or another in private houses, venting his opinions amongst well-affected people, under the habit of holiness. In July last he was at Bury, where he exercised in private, some forty persons being present, and declared himself for general redemption: that no man was punished for Adam's sin; that Christ died for all; and that the guilt of Adam's sin should be imputed to no man. He said also, that within a while God would raise up apostolical men, who should be extraordinary to preach the gospel; and after that shall be the fall of Rome. He spake against gathering churches, the anabaptists' re-baptizing, and said men ought to wait for the coming of the Spirit, as the apostles did. "Look, as in the wilderness they had honey and manna, but not circumcision and the passover till they came into Canaan; so now we may have many sweet things, conference and prayer, but not a ministry and sacraments. And then, after the fall of Rome, there shall be new heavens and a new earth: there shall be new Jerusalem; and then shall the church be one, one street in that city, and no more.' • Wharton's Troubles of Laud, vol. i. p. 598-555. + Athene Oxon. vol. ii. p. 103. Not long after he went to Northampton, where in a private meeting the main scope of his exercise was, to speak against the certainty and sufliciency of the scriptures, alleging that there was no certainty to build upon them, because there were so many several copies. He was also at Oundle, Newport Pagnel, and appointed shortly to return again to Bury." The reader will judge for himself how far this. account, from the unworthy pen of Mr. Edwards, is deserying of credit. After the surrender of Oxford in 1646, Mr. Erbery, still a chaplain in the parliament's army, was sent thither; where, says Wood, he kept his conventicles in a house opposite to Merton college church, and used all the means in his power in opposing the doctrine of the presbyterian ministers, who were sent by the parliament to preach the scholars into obedience."+ He was certainly held in high favour and esteem among the soldiers, but is said to have envied the reputation of the presbyterians. While he was at Oxford he opposed them in several public disputations. At one time the subject of debate was, "Whether the ministry of the church ought to be entrusted to a select number of persons?" In the conclusion, Mr. Erbery and his party are said to have put the presbyterian disputants under the same difficulty as our Lord did the unbelieving Jews, by his question about John's baptism. For, demanding of them," whence they had their orders," they durst not say, "from the bishops," whom both sides confessed to be antichristian; nor could they deny it, as they had all been episcopally ordained; so the shout went in favour of Erbery's party, and the meeting was dissolved, to the great disturbance of the presbyterian disputants. Afterwards Mr. Erbery had a disputation with Mr. Cheynel, one of the presbyterian ministers. The debate was conducted in St. Mary's church, when, it is said, he maintained, among other things, "That the saints shall have the same worship, honour, throne, and glory, as Christ now hath; and shall be endowed with a greater power of working miracles than Christ had when he was on earth." The contest, which lasted about four hours, was not carried without tumult; and in the conclusion, each party retired claiming the victory. The account of this dispute was afterwards published by the adverse party, entitled, "A Relation of a Gangræna, part i. p. 109, 110. Second edit. + Athenæ Oxon. vol, ii. p. 104. Walker's Attempt, part i. p. 125, 126. Disputation in St. Mary's church in Oxon, between Mr. Cheynel and Mr. Erbery," 1646. A particular detail of other disputes which he had with the visitors was also published by his opponents, entitled, "An Account given to the Parliament by the Ministers sent by them to Oxford," 1647. In this piece they give a circur stantial account of their disputations with Mr. Erbery, but not sufficiently interesting to deserve the reader's particular attention. Mr. Erbery had a public dispute with one Mr. Nichols, of which he gave a particular account in a piece entitled, "A Dispute at Cowbridge, (Glamorganshire,) with Mr. Henry Nichols, Pastor of an Independent Church, and Parson of a ParishChurch.". But this is not more interesting than the former. Upon Mr. Erbery's departure from Oxford, says Wood, "he went to London, where he vented his blasphemies in several places against the glorious divinity and blood of Jesus Christ, especially in his conventicle at Christ-church within Newgate, where those of his opinion met once a week. He was at length brought before the committee of plundered ministers at Westminster; when, to the admiration of those who had heard his blasphemies, he began to make a solemn profession of his faith in orthodox language: but the chairman took him up, and commanded him silence, saying, We know your tricks well enough.' To say the truth," adds our author," he had language at command, and could dissemble for matter of profit, or to avoid danger; and it was well known he was a mere canter." This account, from the bigotted historian, is extremely partial and incorrect, as appears from a particular narrative published by Mr. Erbery himself, in which he denies many of the charges alleged against him, and acquits himself of others. The piece is entitled, "The Honest Heritique; or, Orthodox Blasphemer, accused of Heresie and Blasphemie, but cleared of both by the judgment of God, and of good Men, at a Committee for Plundered Ministers of the Parliament, March 9th, 1652: With a double Answer to Articles charged against him; whereupon he was freed from his Prison, and liberty granted by the Lord to preach again."+ "October 12, 1653, Mr. Erbery and Mr. John Webster endeavoured," says Wood, "to knock down learning and the ministry together, in a disputation they had with two * Erbery's Testimony, p. 252. + Ibid. p. 310. |