[394] This is entitled, “A Large Review of the Articles exhibited against the Bishop of St. David’s.” There is a MS. book, containing minutes of the charges, in the Cambridge University Library (MSS. 757). For the trial, see Lord Raymond’s Reports, i. 447; and Howel’s State Trials, xiv. 447. The deed of deprivation is in the Lambeth Library, 951, 6.

[395] In the Cole MSS. (Brit. Mus.), xxx. 149, it is stated that Bishop Watson died June 3rd, 1717, at Great Wilbraham, and was put in the ground the night following in the Chancel, under the south wall, sans service, being excommunicated by the Archbishop of Canterbury, whose officers’ fees he would not pay. On his coffin was put, T. W. B., St. D. Aged 80, died the 3rd of June, 1717.

[396] Compare for example Sermons iv. and xiv. Works, vol. ii.

[397] My acquaintance with Norris’s writings commenced nearly forty years ago, through a recommendation from that quarter. Dunton speaks of him in extravagant terms.—Life and Errors, ii. 671.

[398] Diary, Nov. 10, 1695.

[399] “I had quite forgot to desire one to preach upon the subject of our Conference. I beseech you try if you can get any of our brethren to give us a quarter of an hour’s discourse upon that subject.—H. London. I preached myself June 23rd, 1689.”—Strype Correspondence, iii. 192.

[400] Strype Correspondence, ii. 52.

[401] The Life of Dr. Horneck, by Bishop Kidder, 9, 10.

[402] He is noticed in Evelyn’s Diary, April 24th, 1694.

[403] An impartial account of Mr. John Mason, p. 8.

[404] The following account of an eccentric clergyman, who died just after the Revolution, occurs in the Lansdowne MSS., Kennet Coll., 987, 116. The person referred to is Joseph Crowther, of whom Walker gives some account in his Sufferings of the Clergy, and Wood in his Athenæ Oxonienses.

“I remember him esteemed at Oxford a very severe disputant, and very tenacious of the rules of logic. He would often moderate in the public disputation in his own hall; but so fierce and passionate, that if the opponent made a false syllogism, or the respondent a wrong answer, he bid the next that sat by them kick their shins, and it became a proverb, ‘kick shins Crowther.’ He was extremely hated at Tredington (Diocese of Worcester), for his stiff contending with the people; they obliged him to keep a boar—he got a black one to spite them. The black pigs were called Crowthers.”

[405] Tanner MSS., xxviii. 248, 274.

[406] Tanner MSS., xxvii. 11, 78.

[407] Patrick’s Works, ix. 546.

[408] 1696, April 7. Baumgartner Papers, Strype Correspondence, iii. 45.

[409] Gibson Papers, v. 9. 1692, Dec. 17.

[410] The very injudicious Defence of the Old Singing Psalms may be found in the first volume of Beveridge’s Works, collected by Horne.

[411] Life of Kettlewell, 213, 214.

[412] Memoirs, 30.

[413] Whiston’s Life, 162.

[414] Own Time, ii. 215.

[415] Wilson’s Life of De Foe, i. 292.

[416] The following extract indicates the feeling cherished towards Richard Baxter and his admirers:—“His writings furnish great part of the libraries of the young fanatic divines, who have sucked in all the venom and poison of his unhappy writings, in order to propagate them in this city and country.”—From Chas. Goodall to Mr. Strype, June 12, 1701. Brit. Mus. Addl. MSS., 5853, p. 35.

[417] Anecdotes of the Wesley Family, i. 207.

[418] See Kirk’s Mother of the Wesleys, 186, and Tyerman’s Life and Times of Samuel Wesley, 251.

[419] See Ecton’s Liber Valorum.

[420] Athenian Oracle, i. 542, probably written by Samuel Wesley, and drawn from his own experience.

[421] Keble’s Life of Wilson, 61. The memory of Wilson is still cherished at Knowsley.

[422] Planche’s Hist. of British Costume, 395.

[423] Preface to Companion for Fasts and Festivals.

[424] Preface to the Practice of True Devotion, 1698.

[425] Thoresby, iii. 153.

[426] Hist. of his Own Time, ii. 211.

[427] Works, viii. 451.

[428] Reason and Faith. Introduction.

[429] Wilson’s Life of De Foe, i. 262.

[430] Rogers’ Life of Howe, 337, 309. An anecdote in the life of Samuel Wesley illustrates the same fact. He met with a profane officer, and so reproved him as to break for ever his habit of swearing.—Life of S. Wesley, by Tyerman, 134.

[431] Richard Dunning’s Bread for the Poor.

[432] History of his Own Time, ii. 101. See note by Lord Dartmouth in the Oxford edition.

[433] Letters Illustrative of the Reign of William III., by Vernon, Secretary of State, ii. 302. I find amongst the Tanner MSS., xxviii. 162, “Case of Sir Peter Gleanes’ daughter, supposed to be suffering from witchcraft, Aug. 17, 1688.”

[434] This information is gathered chiefly from Hutchinson’s Historical Essay concerning Witchcraft.

[435] Not “your,” as often quoted.

[436] Athenian Oracle, i. 153.

[437] Hutchinson, 62. Hume says, in his Commentaries on the Laws of Scotland, ii. 556, that among the many trials for witchcraft, he had not observed “one which proceeds upon the notion of a vain, cheating art, falsely used by an impostor to deceive the weak and credulous.” It is not until faith in witchcraft expires that such a notion obtains. The Scotch were more superstitious than the English. English believers in witchcraft regarded the witch as the slave; the Scotch regarded her as the mistress, of the evil power. See Burton’s Criminal Trials in Scotland, i. 240. Dugald Stuart, in his Dissertation on the Progress of Metaphysical and Ethical Philosophy, notices Malbranche’s scepticism as to sorcery, and gives an interesting extract on the subject, p. 75.

[438] Hutchinson, 58, 108.

[439] Monk’s Life of Bentley, 34.

[440] Monk’s Life of Bentley, 37.

[441] Nichols’ Literary Anecdotes, vi. 453.

[442] Life prefixed to Works, i. xii.

[443] These passages occur in the 18th and 19th chapters of the fourth book of the Essay.

[444] Second Vindication. Works, ii. 656.

Since this volume was sent to the press, I have been reading the interesting Letters, Lectures, and Reviews of Dean Mansell. From p. 306 to 316, he dwells on the tendency of Locke’s philosophy in the direction of theological scepticism, though at the same time he does justice to Locke’s character, and remarks that “when challenged on account of the relation of his premises to Toland’s conclusions, he expressly repudiated the connection, and declared his own sincere belief in those mysteries of the Christian faith which Toland had assailed.” The Dean maintains that in Locke’s philosophy “there is no room for a distinction between the inconceivable or mysterious, and the absurd and contradictory;” and he further goes on to say, after quoting a passage from Sanderson’s Works, i. 233, that “Sanderson’s distinction between the τὸ ὅτι, that it is, and the τὸ πῶς, how it is, indicates the exact point which Locke overlooked and which Toland denied.” He also remarks that Locke wrote his great work without reference to theology, and probably without any distinct thought of its theological bearings. But the Dean takes no notice of the passages quoted in the text from Locke’s Essay on the Understanding, in which he distinctly notices the theological bearings of his speculation, and makes a distinction between the inconceivable and absurd, in other words, what is above reason and contrary to it; and virtually recognizes the truth of what Sanderson says about the τὸ ὅτι and the τὸ πῶς, the fact of existence and the mode.

[445] It will be found instructive to compare chap. ii. with Newman’s Grammar of Assent.

[446] Numerous illustrations are afforded in Secretan’s Life of Nelson, 174.

[447] See Woodward’s Account of the Rise and Progress of Religious Societies, &c., and of their Endeavours for Reformation of Manners; Dr. Horneck’s Life; Toulmin, 415; Secretan’s Life of Nelson, 91.

[448] Vernon Cor., ii. 128–130.

[449] Streets of London, 8.

[450] Strype’s Stowe, ii. 578.

[451] This account is founded upon numerous extracts from the early minutes of the S.P.C.K., kindly furnished me by the Secretary, and upon information supplied in Anderson’s Colonial Church, and Secretan’s Life of Nelson.

[452] Much of this account, like the former, rests upon the minutes of the S.P.C.K.

[453] Colonial Church Chronicle, v. 121. There are several papers in this volume on the early proceedings of the Propagation Society, but they chiefly relate to a period later than that contained in the present work. The authorities for the rest of my account are the same as in the case of the S.P.C.K.

[454] Lives of Eminent Antiquaries, Oxford, 1772, vol. i. Life of Hearne, 8–10.

[455] Mason’s Defence, by Lindsay. Preface.

[456] Macpherson’s Original Papers, i. 452.

[457] It is written by Hen. Wilkinson, and dated October 25, 1690. (Baker MSS., 40, 91, Cambridge University Library.) There is also a list of the Nonjurors in the Diocese of Ely and University of Cambridge, 1689–1690. (Brit. Mus., Additional MSS. 5813 f. 119 b.)

[458] Kettlewell’s Works, ii. 635–638.

[459] Life of Kettlewell, 291.

[460] Life of Kettlewell, 317.

[461] Ibid., 322.

[462] Kettlewell’s Works, i., Appendix.

[463] Miscellaneous Papers of Dr. Birch, Brit. Mus., 4297. Secretan’s Life of Nelson, 52.

[464] Dodwell to Ken. Baker MSS., 40, 82, et seq.

[465] Dodwell to Sherlock. Baker MSS., 86, et seq.

[466] Lambeth Library. Gibson Papers, ii. 38–41.

[467] Life of Ken by a Layman, 409.

[468] Life of Kettlewell, 471.

[469] His works were published in two volumes (1752), under the title of Ἀπολειπόμενα, or Dissertations Theological, Mathematical, and Physical.

[470] Scintilla Altaris. Primitive Devotion in the Feasts and Fasts of the Church of England, by Ed. Sparkes, D.D, 1652. The Holy Feasts and Fasts of the Church, by W. Brough, D.D., 1657. It is curious that these should have been published under the Commonwealth.

[471] Dated Oct. 22, 1698. Letters Illustrative of the Reign of William III., by James Vernon, Secretary of State, ii. 203.

[472] For several particulars in this account I am indebted to Secretan’s Life of Nelson.

[473] Nelson’s Life of Bull.

[474] Life of Kettlewell, 316, 317.

[475] Life of Hearne, p. 3 in Lives of Eminent Antiquaries, vol. i.

[476] Life of Ken, by a Layman, 398.

[477] Life of Ken, by a Layman, 414.

[478] June 6, 1698: letter from John Mandeville. See also Evelyn’s Diary, June 5.

[479] Secretan’s Life of Nelson, 68.

[480] Life of Kettlewell, 368, et seq.

[481] Maurice’s Kingdom of Christ, iii. 105.

[482] Jowett’s Dialogues of Plato, ii. Introduction, 150. I have changed the word “statesman” for “politician.”

[483] Nelson’s Christian Sacrifice.

[484] In the Vernon Correspondence, vol. ii. 55, allusions occur to “one of the Prebends of Durham” a Nonjuror in heart, suspected of Jacobitism. “By what I have now heard,” says Vernon to the Duke of Shrewsbury, “there never was so true a pharisee; he was affectedly devout in outward show, using all the ceremonies both of the Greek and Western Churches; his practice was to pray and sing psalms while he and his friends were travelling in his coach.”

[485] Wilson’s Hist. of Dissenting Churches, iv. 188, 192, iii. 277.

[486] At Salter’s Hall. Wilson, ii. 1.

[487] Ibid., ii. 303.

[488] Murch’s History of Churches in West of England, 139, 157, 89. “I have seen,” says Mr. Murch, “a curious account by a Mr. Butler, of the disbursements to every labourer, and for all the materials used in the erection of the meeting-house at Warminster.” The new chapel was opened in 1704; previously the Dissenters of Warminster worshipped in a barn. The Rev. H. Gunn, in his interesting History of Nonconformity in Warminster, gives full particulars derived from this account, and adds that William Penn once preached in the barn. He also notes that the ministers regularly officiating received 12s. 6d. for two services, equivalent to £1 17s. 6d. in the present day.

[489] There was no contractor for the building; materials were purchased and labour procured as necessity required. The entire cost of timber was £30; glass and lead for the windows, £8 19s. 1d.; the painter’s bill was £4. 9s.; bricks were 11s. per 1,000; eight deal boards for the pulpit were charged 14s. 8d., and the making of it is put down at £1 10s. Church Documents, Castlegate Chapel.—See Historical Account, by the Rev. S. M’All.

[490] A remarkable instance of an Independent trust, couched in general terms, occurs in the History of the Independent Church at Beccles.—Rix’s East Anglican Nonconformity, 161.

[491] The certificate, drawn up and signed on the occasion, is worth preserving: “We, whose names are under written, do testify concerning Mr. Joseph Hussey, that upon our personal knowledge he is an ordained minister of the Gospel, whose natural parts, acquired learning, and soundness in the faith, holiness of life, and all ministerial abilities are so considerable that we groundedly hope for God’s blessing upon his ministry, both for the conversion and edification of souls wherever God shall employ him.” Upon this testimonial there are signs of the furtiveness in which the business had been accomplished. Five signed their names; Domino Anonymo is the signature of the sixth, with this appendage: “He was shie because of the cloudiness of the times, and would neither subscribe nor be known to me.”—MS. by Wilson, Dr. William’s Library.

[492] Thoresby’s Diary, i. 229.

[493] “Mr. Griffith,” an Independent, “tells me he takes it for granted the meeting at Newbury was in the nature of a provincial synod, which he has found the Presbyterian ministers very fond of late, and blames them for it. This passion of theirs has appeared more barefaced in Ireland, where they have had such an assembly at Antrim, and published the sermon preached upon the occasion, maintaining it was their right and duty to meet with or without the allowance of the laws, or the consent of the supreme magistrate.”

“The Episcopal Clergy intend to remonstrate to the Government there against this liberty. I know not how soon we may expect the like to be done in England, and if it break into an open contest about Church discipline, the moderate man will have a fine time of it.” August 23, 1698.—Vernon Correspondence, ii. 156.

[494] Calamy’s Life, i. 224–264.

[495] Defence of Moderate Nonconformity, part i. 213.

[496] Life of Calamy, i. 301.

[497] Ibid., 304–309.

[498] Life of Calamy, i. 313–318.

[499] Life of Calamy, i. 348–350, June 22, 1694.

[500] Thoresby, i. 246.

[501] Ibid., i. 246–253.

[502] This was in 1699, but the change began in 1694. Diary, 284–329.

[503] Calamy’s Life, i. 301. “When Mr. Harrison removed to Pury, a Mr. John Warr, who formerly lived in the neighbourhood of Caversfield, came with him to enjoy the benefit of his ministry. And connected with this circumstance is another, which will show something of the spirit of the times. When Mr. Harrison came to Pury he brought a pulpit with him, which he deemed it necessary to conceal; therefore, to prevent it being known, Mr. Warr, being a shoemaker, contrived to fill it with shoe-pegs, and brought it among his own goods in a waggon from Bicester.”—Memorials of Independent Churches in Northamptonshire, by T. Coleman, 276.

[504] Thoresby, i. 256. April, 1694.

[505] See correspondence in Thoresby, iii. 177.

[506] Present State of Parties, 319.

[507] The whole of the above account is rendered necessary by controversies respecting these academies. I have examined what is said by Samuel Wesley, Palmer, De Foe, and other contemporaries, and have consulted the opinions of modern writers who have gone over the whole ground. My notice of the course of study is taken from Palmer. Further particulars may be found in Nonconformity in Cheshire, 491, and Milner’s Life of Watts.

[508] An example of this occurs in the following letter by Bishop Patrick, addressed to Mr. Williams, Rector of Dodington:—

“You have done very worthily and prudently in stopping the progress of the Anabaptist faction, by applying yourself to the Justices, to call their unlicensed schoolmasters to account; who, you tell me, and I am glad to hear it, have bound him over to appear at the next sessions. I think you need not fear his procuring a license from the Archbishop’s Court, for I had the like attempt here at Littleport, where I refused to licence a fellow whom a party set up against one, who had a long time taught school there with good acceptance. Whereupon they pretended to have not only applied themselves above, but actually procured the Archbishop’s licence, and showed an instrument with a seal to it to the ignorant people. But I soon found it was a cheat; the Archbishop having granted none, and having given a strict charge in his office that none should be granted (as he told me himself), without acquainting the Bishop of the Diocese with it. But for fear of the worst, I will write to his Grace by the next post, and let him know what the sectaries pretend, who, I am sure, will stop the granting of a licence, or revoke it if any have been granted, which I think you need not fear; for after a great deal of vapouring at Littleport about the licence they said they had got, the fellow durst not appear at the sessions, nor come to me, but ran the country.”—Letter to the Rev. Mr. Williams, Rector of Dodington. Cole MSS. (British Museum), xxx. 148.

[509] Heads of Agreement.

[510] Ibid.

[511] Thoresby’s Diary, i. 210. Hunter’s Life of Heywood, 374.

[512] Extracts from the Church-Book in Memorials, by T. Coleman.

[513] Calamy’s Life, i. 327.

[514] This account is drawn up from Williams’ collected pieces in two volumes, Crispianism Unmasked, Crisp’s Christ made Sin; pamphlets by Lorimer, Calamy’s Abridgment, Life of Bull, and Toulmin’s Hist. of Dissent.

[515] Nichols’ Apparat. ad Defens. Eccl. Ang.

[516] Hist. Account of my Own Life, i. 401.

[517] Howe’s Works, v. See passages, pp. 263–290.

[518] James Hamilton.

[519] Life of Matt. Henry, by Sir J. B. Williams, prefixed to Commentary, 60.

[520] Ibid., 61, 62.

[521] Ordinations often occurred at these meetings. The following extract from Henry’s Diary furnishes an instance:—“The 24th was kept as a fast-day in Broad Oak Meeting-House, a competent number present. Mr. Latham prayed; Mr. Lawrence gave an account of the business we met about, prayed and sung a psalm; Mr. Doughty prayed; I preached from Isaiah vi. 8: ‘Here am I, send me,’ and prayed. Mr. Owen, as Moderator, demanded a confession of his faith and ordination vows, which he made abundantly to our satisfaction. We then proceeded to set him apart. Mr. Owen concluded with the exhortation. We have reason to say it was a good day, and the Lord was among us.”

[522] Hist. of Congregational Church at Cockermouth, 58. I have adopted the language on the Church-Book. Confirmed is explained to mean establishment as to right of membership, by being admitted to the table of the Lord.

[523] Ibid., 97.

[524] Guestwick Church-Books.

[525] Hist. of Church at Cockermouth, 94.

[526] Ibid., 90, 98, 99, 100.

[527] Palmer, in his Vindication of Dissenters, 1705, says, p. 99, “In all our churches we administer the Sacrament twelve times, at least, in a year.” From the records of Castle Gate Church, Nottingham, it appears the Lord’s Supper was there celebrated once in six weeks.

[528] These particulars are taken from the records of the Trust, of which I have the honour to be a Trustee.

[529] De Foe says of him—

[530] Dr. Williams’ Life of Annesley, p. 134, published by Dunton, 1697.

[531] Williams’ Life of Annesley, and Kirk’s Mother of the Wesleys.

[532] Toulmin, 522.