language of meekness and conciliation, as follows: "I reverence, and teach others to reverence old age; but," says he," it must know there are many infirmities attending it; and is fitter for devotion, than for matters of contention. If Mr. Vicars had told me some experience of the work of God upon his soul, or of the good providence of God towards his people and himself, I should have diligently observed it, and, I hope, I might have got good by it. But, oh, how unbecoming old age is that spirit of contention which appears in his books! If he think those places he has cited will serve his turn, surely his skill in presbytery is not great. My pen was running into a hard expression, but I will not provoke the old man: yet I must be plain with him. How uncomely is it for an old professor of piety and religion, to be found jeering and scorning at piety and religion? Who would have thought that ever Mr. Vicars should have lived to that day? The chief scope of his book is to cast dirt upon the apologists. Certainly the spirit of the man is much altered from what he once seemed to be. Is it becoming the gravity and wisdom of old age to charge his brethren publicly, of unworthy double dealing, and of unfaithfulness? The Lord, I hope, will cause Mr. Vicars to see cause to be humbled for this."*

When Mr. Burroughs and his brethren were stigmatized as schismatics, he discovered his great mildness and forbearance. "I profess, as in the presence of God," says he, " that upon the most serious examination of my heart, I find in it, that were my judgment presbyterial, yet I should preach and plead as much for the forbearance of brethren differing from me, not only in their judgment, but in their practice, as I have ever done. Therefore, if I should turn presbyterian, I fear I should trouble Mr. Edwards and some others more than I do now: perhaps my preaching and pleading for forbearance of dissenting brethren would be of more force than it is now."t

Dr. Grey, who has called our divine" an ignorant, factious, and schismatical minister," has certainly imitated too much, in rancour and misrepresentation, the example of his predecessors. Mr. Baxter, who knew his great worth, said, "If all the episcopalians had been like Archbishop Usher; all the presbyterians like Mr. Stephen Marshall; and all the independents like Mr. Jeremiah Burroughs, the breaches of the church would soon have been healed." The last subject * Burroughs's Vindication, p. 24, 25. + Ibid. p. 14. Grey's Examination, vol. ii. p. 91.

Mr. Burroughs preached upon, which he also published, was his " Irenicum," or an attempt to heal the divisions among christians. His incessant labours, and his grief for the distractions of the times, are said to have hastened his end. He died of a consumption, November 14, 1646, in the fortyseventh year of his age. Granger says, " he was a man of learning, candour, and modesty, and of an exemplary and irreproachable life." Fuller has classed him among the learned writers of Emanuel college, Cambridge. Dr. Williams says, that his "Exposition of Hosea" is a pleasing specimen, to shew how the popular preachers of his time applied the scriptures, in their expository discourses, to the various cases of their hearers. He published several of his writings while he lived, and his friends sent forth many others after his death, most of which were highly esteemed by all pious christians.

His WORKS.-1. Moses's Choice, 1641.-2. Sion's Joy, a Sermon preached to the Honourable House of Commons, at their public Thanksgiving, Sept. 7, 1641-1641.-3. An Exposition of the Prophesy of Hosea, 1643.-4. The Lord's Heart opened, 1643.5. A Vindication of Mr. Burroughs, against Mr. Edwards his foul aspersions, in his spreading Gangræna, and his angry Antapologia; concluding with a brief Declaration what the Independents would have, 1646.-6. Irenicum, to the Lovers of Truth and Peace, 1646.7. Two Treatises: The first, of Earthly mindedness; the second, of Conversing in Heaven and Walking with God, 1649.-8. An Exposition upon 4, 5, 6, and 7th Chapters of Hosea, 1650.-9. An Exposition upon 8 and 9th Chapters of Hosea, 1650.-10. The rare Jewel of Christian Contentment, 1650.—11. Gospel Worship, 1650.— 12. Gospel Conversation, 1650.-13. The Evil of Evils: or, the exceeding Sinfulness of Sin, 1654.-14. The Saints Treasury, 1654.— 15. Three Treatises, of Hope, of Faith, and of the Saints Walk by Faith, 1655.—16. Reconciliation, or Christ's Trumpet of Peace, 165.. 17. The Saints Happiness, 1660.-18. A Treatise of Holy Courage in Evil Times, 1661.-19. True Blessedness consists in Pardon of Sin, 1668.-20. Four useful Discourses, 1675.

FRANCIS CORNWELL, A. M.-This person was educated at Emanuel college, Cambridge, and afterwards beneficed at Orpington in Kent. During the intolerance of Archbishop Laud, having refused to wear the surplice, to kneel at the sacrament, and use the sign of the cross in baptism, he was cast into prison. His companion in Maidstone gaol was Mr. Wilson of Otham, near that place. About this time, he

* Granger's Biog. Hist. vol. ii. p. 193. + Fuller's Hist. of Camb. p. 147.

Williams's Christian Preacher, p. 433.

espoused the sentiments of the baptists, and became à zealous advocate in the cause. In 1643, he publicly avowed his principles, and wrote in defence of them. In 1644, in a visitation sermon preached at Cranbrook in Kent, from Mark vii. 7, before the ministers of those parts, he took the liberty of freely and fully declaring his sentiments upon the subject of baptism. This very much startled some of the clergy present, and offended others. The matter was, therefore, debated among them, and the arguments in favour of antipædobaptism were strongly urged by Mr. William Jeffery of Seven-oaks, who had baptized Mr. Cornwell, and to whom he referred them. The debate was carried on till Mr. Christopher Blackwood, one of the ministers, desired them to desist at that time; for he had taken down the sermon in short-hand, and would return an answer in print, which he hoped would be to the satisfaction of them all. His advice being adopted, it was agreed to postpone, for the present, the discussion of the question, to re-examine the point in dispute, and to bring their collections together at the next meeting, which was to be within a fortnight. In the mean time, Mr. Blackwood, as our author observes, studied the question with great diligence and close attention. The impression made on his mind was very different from what was expected. As he studied the subject, he began to suspect his own opinions; presently changed his sentiments; and, when they met, he produced his arguments against infant baptism. His papers being left with the ministers for their examination, and waiting some time, and receiving no answer to his arguments, he published them with corrections and enlargements.

Mr. Cornwell, soon after this, withdrew from the established church. He disapproved of national and parochial churches; and taught, that a church ought to consist of such only as professed repentance from dead works, and faith in the Lord Jesus Christ, and were baptized by immersion, and upon their believing, which he thought was the pattern of the first churches in Judea. He soon gathered a church in Kent, which was formed upon this plan, and to which he was pastor to the day of his death. He was suc

ceeded in the same place and office by his son. It reflects great honour on Mr. Cornwell's memory, that he was a zealous opposer of persecution and an imposed uniformity. He wrote against the ordinance of parliament that was made

Crosby's Baptists, vol. i. p. 344-347.-Neal's Puritans, vol. iv. p. 632-634.

to silence all preachers who had not received episcopal or presbyterian ordination, or who should preach any thing contrary to the articles of faith, and the directory of public worship, set forth by the assembly. He maintained, that all who prohibited any minister from preaching the gospel freely, acted like the Jews of old, who cast the blind man out of the temple, for confessing that Jesus was the Christ.

His WORKS.-1. A Vindication of the Royal Commission of King Jesus, 1643.-2. A Description of the Spiritual Temple; or, the Difference between the Christian and Antichristian Church, 1646.3. A Conference between Mr. John Cotton and the Elders of New England, 1646.-4. Two Queries worthy of Consideration.

THOMAS COLLIER was a minister of the baptist persuasion, a person of great diligence, moderation and usefulness, and a sufferer in the evil times in which he lived. Edwards denominates him a great sectary, and a man of great power among them; who had emissaries under him, whom he sent abroad into various parts of the country. He preached some time in the island of Guernsey, where he had many converts; but his cruel persecutors would not allow him to enjoy peace. They banished him and many of his followers from the place, and cast them into prison at Portsmouth; but how long they remained under confinement, we are not informed. On account of his incessant labours and extensive usefulness, he is represented by his adversaries as having done much hurt at Lymington, Hampton, Waltham, and all along the west country. "This Collier," says my author,

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is a great sectary in the west of England, a mechanical fellow, and a great emissary, a dipper, who goes about Surrey, Hampshire, and those counties, preaching and dipping. About a fortnight ago, on the Lord's day, he preached at Guildford in the meeting-place, and to the company of one old Mr. Close, an independent minister, who hath set up at Guildford, and done a great deal of mischief, having drawn away many of the well-meaning people from the ministry of other godly ministers. There this Collier exercised; and it was given out in the country, that he was a rare man; and the people came from the towns about to hear him. This fellow, in his circuit, at an exercise where he was preaching to many women for rebap• Crosby's Baptists, vol. i. p. 348, 349. + Edwards's Gangræna, part iii. p. 41.

tization and dipping, made use of that scripture to that purpose: And in that day seven women shall take hold of

one man," &c.*

In the year 1645, Mr. Collier came forwards in vindication of his sentiments, and published a work, entitled, "Certain Queries, or Points now in Controversy, Examined;" in which, after vindicating his own views of christian baptism, he maintains, that magistrates have no power whatever to establish church government, or to compel any persons by any human power, to observe the government of Christ. In discussing the power of the civil magistrate in ecclesiastical matters, he gives his advice to the parliament to use their utmost endeavours to promote a further reformation of the church; for the attainment of which, he recommends them to dismiss that assembly of learned men, who are now called together to consult about matters of religion; because he cannot conclude that God hath any thing for them to do; and he knows no rule in the book of God for such an assembly. He also recommends them to go forwards in subduing their antichristian enemies, so far as by civil law they had power. He then concludes by recommending the parliament to give the kingdom to the saints; by which is meant," says he, "not only an external kingdom, but the spiritual kingdom and government of the church of Christ."+

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The year following, two of Mr. Collier's letters, addressed to his religious friends, were intercepted, and published to the world. As they discover his piety and usefulness, and contain a sufficient answer to all the impious clamour of Mr. Edwards's scurrilous pen, it will be proper to insert them. The first, dated from Guildford, April 20, 1646, is addressed "To the Saints in the order and fellowship of the gospel at Taunton;" the preamble to which is, " Your dear brother, Thomas Collier, desireth the increase of grace and peace from God the Father, and from our Lord Jesus Christ;" and is as follows:+

"Dear brethren and sisters,

"I have not had an opportunity of writing unt you until now, although my spirit hath been up to the Lord for you continually. The Lord hath manifested his presence with me exceedingly in my journey. I desire the Lord to raise up your hearts in thankfulness, He hath gathered saints in Pool by me. Fourteen took up the ordinance at ❤nce; there is like to be a great work; and I confirmed * Edwards's Gangræna, part ii. p. 122. + Ibid. part iii. p. 27-29.

Ibid. p. 51.