very heavy charges, and ought to be supported by very substantial evidence. Though some of the nonconformist divines were zealous in the cause of the parliament, will any unprejudiced person affirin, that they "encouraged tumults," any more than those who were conformable? No man who is conversant with the history of those distracted times, and is uninfluenced by a bigoted party spirit, I am persuaded will affirm any such thing. With respect to the "execrable rebellion," as it is called, it is well known to all parties to have originated in the arbitrary and cruel proceedings of the king and his tyrannical courtiers, which, after many years, led to all the horrors of a civil war. If, therefore, there was any rebellion, it is easy to see who was guilty.

Mr. Ley became rector of Ashfield in Cheshire, and for a short time, rector of Astbury in the same county, chairman of the committee for the examination and approbation of ministers, one of the committee of printing, and one of the committee for the ordination of ministers. About the year 1645 he was chosen president of Sion college, and about the same time, inducted into the rich living of Brightwell in Berkshire. In 1653 he was appointed one of the tryers of ministers, and, the year following, assistant to the commissioners of Berkshire for ejecting ignorant and scandalous ministers and schoolmasters. After some time he resigned the living of Brightwell, and was presented to that of Solihull in Warwickshire. But by too much exertion and constant preaching, he broke a blood vessel; and being disabled from attending to the duties of his office, he resigned Solihull, and retired to Sutton Colfield in the same county, where he lived privately the rest of his days. He died May 16, 1662, aged seventy-nine years, and his remains were interred in the church at Sutton Colfield. He was accounted " an excellent preacher, a person of great learning, deeply read in the fathers and councils, and one of the chief pillars of presbyterianism."*

His WORKS.-1. An Apology in Defence of the Geneva Notes on the Bible, which were, in St. Mary's in Oxford, publicly and severely reflected on by Dr. John Howson. Written about 1612, and examined and approved by Bishop Usher.-2. A Pattern of Piety; or, the religious Life and Death of Mrs. Jane Ratcliff of Chester, 1640.-3. Several occasional Sermons, 1640, &c., one of which is entitled, "The Fury of Warre, and Folly of Sinne, a Sermon before the Commons, April 26, 1643."-4. Sunday a Sabbath: or, a

* Wood's Athens Oxon. vol. ii. p. 190-194.

preparative Discourse for discussion of Sabbatarian doubts, 1641.— He was assisted in this work, by the MSS. and advice of Archbishop, Usher.-5. The Christian Sabbath maintained, in Answer to a book of Dr. Pocklington, styled, Sunday no Sabbath,' 1641.-6. Defensive doubts, hopes, and reasons, for refusal of the Oath, imposed by the sixth Canon of the Synod, 1641.-7. A Letter against the Erection of an Altar, written June 29, 1635, to John, Bishop of Chester, 1641.-8. Case of Conscience concerning the Sacrament of the Lord's Supper, 1641.-9. A Comparison of the Parliamentary Protestation with the late canonical Oath, and the Difference between them, 1641.-10. A further Discussion of the Case of Conscience touching the receiving the Sacrament, 1641.-11. Examination of John Saltmarsh's New Query, 1646.-12. A Censure of what Mr. Saltmarsh hath produced, 1646.-13. Apologetical Narrative of the late Petition of the Common Council and Ministers of London to the Honourable Houses of Parliament, 1646.-14. Light for Smoak; or, a clear and distinct Reply to a dark and confused Answer, in a book made and entitled, The Smoak of the Temple, by John Saltmarsh,' 1646.—15. An After-reckoning with Mr. Saltmarsh; or, an Appeal to the impartial and conscientious Reader, 1646.-16. A learned Defence of Tithes, 1651.-17. General Reasons grounded on Equity, Piety, Charity, and Justice, against the payment of a fifth part to sequestered Ministers, their Wives, and Children, 1654.-18. An Acquittance or Discharge from Dr. E. H. (Edward Hyde) his demand of the fifth part of the Rectory of Br. (Brightwell) in Berks, pleaded as in the Court of Equity and Conscience, 1654.-19. A Letter to Dr. Edward Hyde, in Answer to one of his, occasioned by the late Insurrection at Salisbury, 1655.—20. A. Debate concerning the English Liturgy, between Edward Hyde, D. D and John Ley, 1656.-21. A Discourse of Disputations chiefly concerning Matters of Religion, 1658.-22. Animadversions on John Onely, 1658.-23. A Consolatory Letter to Dr. Bryan, upon the Death of his worthily well-beloved and much bewailed Son, Mr. Nathaniel Bryan, 1658.-24. Equitable and necessary Considerations for the Association of Arms throughout England and Wales.— 25. A Petition to the Lord Protector by divers, for the establishment of themselves, and other their brethren, in the places to which they are admitted to officiate as Ministers of the Gospel, without institution and induction by Bishops.-26. A Comparison of the Oath of the sixth Canon of the last Synod of Bishops, and the Protestation set forth by Parliament, in Answer to a Letter of Pedael Harlow, Gent. -27. Attestation of the Ministers of Cheshire, to the Testimony of the Ministers of London, against errors, heresies, and blasphemies. -28. Exceptions many and just.-29. Annotations on the Pentateuch, and the four Evangelists, in the Assembly's Annotations.

JOHN SIMPSON.-This person was a zealous fifth monarchy-man of the baptist denomination, and for some time lecturer at St. Botolph's church, Bishopsgate, London. One Mr. Simpson, and no doubt this person, was for a time silenced from preaching, because he differed in certain points from the assembly of divines; but, October 28, 1646, he

was restored to his ministry. He and Mr. Feake are styled "two of the chief captains of the anabaptists, who preached most scornfully against Cromwell's government."+ Mr. Erbery, in his piece entitled "The Bishop of London; being a brief Narrative of what passed at London-house among church Ministers, Mr. Simpson at Bishopsgate, and others, on Monday night, November 22, 1652," has given as the following very curious information, which, because Mr. Simpson took an active part on the occasion, and it may afford the reader some amusement, we shall give in the author's own words :-" The churches of London," says he, "both independent and baptized, having formerly associated and girt themselves with a sword, or martial power; I mean some army preaching men, joined in a body at Great Alhallows, to pray for a new representative, and to preach against the old: for which they received no countenance, but rather a check from those in authority. Having there laboured in vain, and spent their strength for nought,' not finding the spirit in a presbyterial or parochial church, they changed their quarters, and came to seek it in the episcopal see at London-house. There, as men who would again build up Babylon, they founded a structure of two stories high: not a pulpit and reading pew, but a stately frame of wood to preach and pray in two distinct forms. The one being the highest, I conceive, is for the independent fellowship; the other is the baptized footstool.

"The Lord brought me there to behold their order, but seeing their confusion, I heard one praying below, afterwards another above, Captain Spenser, at whose loud and long prayer, my spirit was stirred: I could scarcely refrain from crying, A noise and nothing else.' The first man that I heard preaching was Mr. Feake, who, I thought, spake to the purpose concerning prayer, even that the saints should now return to their old spirit of prayer in gospel times, which was not in loose requests, and long confessions of sins, but in short breathings of their present desires to God, with abundance of fervency and faith to obtain a blessing. Looking up on high, I spied Mr. Simpson, Mr. Cockayn and others, preparing themselves to do something. The first, instead of praying, began to preach, or prophesy, as he terms it. Before Mr. Simpson would name his text, he opens himself in a large preface; and, as if he stood on the stool of repentance, he confesseth his faults before us all. + Thurloe's State Papers, vol. ii. p. 67.

Whitlocke's Mem. p. 230.

First, he professeth himself a fool, for the rising of his heart against that which another held forth not according to his apprehension. Secondly, he said again that he was a fool, for that rigidness of spirit to stick to his own opinion, or to oppose the light that might shine in another. He shewed further how God had judged that rigidness in prelacy and presbytery, and would also in independency or dippers. But see how the man doth judge and condemn himself, or backslide into the same sin or folly which just now he confessed: For, as Mr. Feake had truly declared what was said before concerning prayer, Mr. Simpson doth presently censure, and publicly condemn, what his brother had spoken in peace and truth, and with much submission. I wondered at the magisterial spirit and self-confidence in the honest man. But he confessed himself before to be a fool, and, it may be, he had not thoroughly repented of it.

"My spirit, indeed," says he, " was exceedingly stirred; and though I came thither to hear in silence, yet my spirit being hot, I spake at last with my tongue, saying, ' Mr. Simpson, you have preached long. Will you suffer another fool to speak a little concerning prayer?' There was much reluctancy and murmuring in many, who bid me hold my peace. Then said I, whether you will hear, or whether you will forbear, I must speak a word to the churches. It is this: Prelates had their common prayers, and your prayers are common also. Presbyters had their directory, so have you this day, teaching one another how to pray. I could not be suffered to speak any more, only I told the churches, saying, Sirs, your prayers are legal, and your preaching legal; I see you are all in the dark; and so I bid you good night." Such is the curious account given by our author.

Mr. Simpson and Mr. Feake preached with great warmth against the protectorship of Cromwell, for which, in the year 1653, they were both apprehended and sent prisoners to Windsor-castle, where they continued for some time. But, July 26, 1654, Mr. Simpson was released from confinement, and allowed to preach at any place within ten miles of London. This, however, was not the conclusion of his troubles. He was again cast into prison, most probably after the restoration, when many fifth monarchy-men were apprehended and committed to Newgate, where they continued several months. Upon Mr. Simpson's release from

Erbery's Testimony, p. 43-46.

+ Thurloe's State Papers, vol. iii. p. 485. Whitlocke's Mem. p. 564, 579.

Kennet's Chron. p. 363.

prison, he took the oaths of allegiance and supremacy, for which he was severely censured by many of his brethren. It is, indeed, observed, that, for some time previous to his imprisonment, he had publicly declared his readiness to take the oaths; the same he also made known to his friends while he was in confinement. When he was brought before the court, he found that he must take them, or return to prison, when he complied without hesitation. He was of opinion, that, if he had refused, "he should have sinned against God, against the flock over which the Holy Ghost had made him overseer, against his family, and against himself.

In the "Declaration of the several churches of Christ, and godly people in and about the city of London," published in the above year, nine of those who subscribed it are said to be" of the church that walks with Mr. Simpson."+ Dr. Calamy mentions one John Simpson as silenced from his lecture at Botolph's church, Bishopsgate or Aldgate, whom he denominates a great antinomian." He afterwards acknowledges, that he died previous to the black Bartholo mew-day, in 1662, and so should not have been included in the list of ejected ministers. This was undoubtedly the same

person.

Whether Mr. Simpson was, indeed, a great antinomian, we shall not attempt, because we are unable, to ascertain; but, from the account given of him by the author of his funeral sermon, he appears to have been a diligent, pious, and useful minister of Christ. We will let the author speak for himself. Addressing the bereaved congregation, he says, "Many of you lived for years under the ministry of this faithful servant of Christ, and his ministry hath been to you as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: you have heard his words, but you would not do them. There hath not been a suit`able conversation to such a ministry. A gospel, spiritual, and heavenly ministry, calls for a gospel, spiritual, and heavenly conversation. Such was his ministry, but such, I fear, hath not been the conversation of many of his hearers. Indeed, all of us who enjoyed more or less of his labours, have cause to mourn before the Lord this day for our misimprovement of his ministry, and for taking no more care about hearing, receiving, and practising what God was pleased to reveal unto us by his servant. This faithful man, according to the judgment of reason, might have lived * Funeral Sermon for Mr. Simpson. + Declaration, p. 22. Calamy's Account, vol. i. p. 39.-Contin. vol, i. p. 58.