Chapter XXXI: Appendix: I.--Vol. I. 137 (4)

[174] Some portions of the minutes of meetings held at Sion College are preserved in Dr. Williams's Library. From them we extract the following:--

"_Die Lunæ, Dec. 30, 1650._

"Present, Mr. Bedford. The first proposition.--'The ministers that undertook this not yet met.'

"The second proposition.--'None met of this company.'

"Present, Mr. Drake, Mr. Robinson, Mr. Watson. The third proposition.--'Something prepared, but the company have not yet met.'

"Present, Mr. Sheffield, Taylor, Blackwell, Wickens, Blackmer. The fourth proposition papers delivered upon this question.

"Present, Dr. Seaman, Mr. Jackson, Mr. Tawler, Mr. Poole. Fifth proposition.--'One paper delivered about this question.'

"Two papers brought in concerning the fourth proposition at this meeting.

"The paper delivered in about the fourth proposition was read."

These notes seem to refer to heads of debate, prepared at a committee, December the 4th, 1650.

"1. That there is an office of the ministry instituted by Christ.

"2. That this office is perpetual.

"3. That Christ hath appointed in His word the way of separating men to the office of the ministry.

"4. That election and ordination is that way of Christ.

"5. That this ordination----"

Here the MS. abruptly breaks off.

References to these propositions in subsequent minutes are of frequent occurrence.

[175] The county of Essex was formally divided into classes; and the particular arrangement of them, with the names of the ministers as approved by the Committee of Lords and Commons, still exists, but beyond that, I am ignorant of what was done.

The document entitled, _The Division of the County of Essex into Several Classes, &c._, 1648, is printed at length, with numerous curious annotations in _David's Annals of Evangelical Nonconformity in the County of Essex_.

[176] See _Johnson's English Canons_, Oxford Edit., ii. 325.

[177] Coleridge's remark is worth remembering in connection with the Presbyterian endeavours after discipline: "With regard to the discipline _attempted_ by the Antiprelatic Episcopalian (?) clergy, let it not be forgotten that the Church of England has solemnly expressed and recorded her regret that the evil of the times had prevented its establishment, and bequeaths the undertaking as a sacred trust to a more gracious age.--_Notes on Southey's Life of Wesley_, i. 199. But is discipline a possible thing in a State-established Church.

Keble, in his _Life of Wilson, Bishop of Sodor and Man_, speaks of the "nation's general hatred of ecclesiastical discipline;" and after giving an account of the ecclesiastical courts in the Isle of Man, says: It was a reality there "for years after it had come to be a shadow in the whole Anglican Church elsewhere," p. 140. He justly remarks that the Manx code implies faith on the part of the people. Some of the laws are curious enough, (see i. 204), and present a chapter in ecclesiastical history worth studying. The sanction and enforcement of such a scheme by the civil power is utterly opposed to the principle of toleration.

[178] See accounts of this church in _Strype's Stow_, i. 583. Stow mentions as hung up in the cloisters a gigantic shank-bone of a man.

[179] _Account of the Ejected_, p. 5.

[180] A copy of this is entered in the MS. volume of minutes of the London Synod, Sion College Library.

[181] _Strype's Stow_, i. 381.

[182] _Howe's Works_, vi. 298.

[183] _Clarke's Lives_, preface, p. 8.

[184] See _Howe's Funeral Sermon_ (_Works_, vi. 349), in which he speaks of Vink as endowed with singular parts.

[185] All this and much more is said to his honour by Calamy in his funeral sermon.

[186] "In Worcestershire," says Baxter, "they attempted and agreed upon an association, in which Episcopalians, Presbyterians, Independents, and the disengaged, consented to terms of love and concord in the practising so much of discipline in the parishes, as all the parties were agreed in (which was drawn up) and forbearing each other in the rest. Westmoreland, and Cumberland, and Essex, and Hampshire, and Wiltshire, and Dorsetshire, quickly imitated them, and made the like association, and it was going on, and likely to have been commonly practised, till the return of the bishops after brake it." This is taken from a paper among the _Baxter MSS._ (_Red Cross-street_), vol. ii., No. 28.

When Baxter became acquainted with Ussher, he treated with him about terms of union "between Episcopalians and Presbyterians and other Nonconformists."

[187] "This magnificent structure, sharing the common calamity of civil war, the west part thereof was converted into a stable, and the stately new portico into shops for milliners and others, with rooms over them for the convenience of lodging: at the erecting of which the magnificent columns were piteously mangled, being obliged to make way for the ends of beams which penetrated their centres."--_Maitland's London_, vol. ii. 1165.

[188] _Vain Religion of the Formal Hypocrite._--_Baxter's Works_, xvii. 80.

The authorities for our account of Baxter are his _Life and Times_, and the MSS. in Dr. Williams' Library.

[189] _Swinnock's Life of Wilson._

[190] Gataker's remarkable book, _On the Nature and Use of Different Kinds of Lots_, 1619 (in which he maintains that lots are regulated by natural laws) abounds in out of the way learning.

[191] _A Discourse Apologetical, wherein Lilies' Lies in his Merlin, or Pasquil for 1654, are laid open._

[192] _Gataker's Discours Apologetical_, 33-49.--In this amusing history he tells the following story:

"A gentleman being missed at chapel by some of those that used there to meet him, and coming late into the hall at dinner, and being thereupon demanded by one of them where he had been straying abroad, 'I have been,' quoth he, 'at Paul's Cross.' 'Thou wentest thither sure to hear some news,' said the other. 'No, truly,' replied he, 'I went upon another occasion, but I learned that indeed there, which I never heard of before; how the ass came by his long ears. For the preacher there told us a story out of a Jewish rabbin, that Adam, after he had named the creatures, called them one day again before him to try whether they remembered the names that he had given them; and having by name cited the lion, the lion drew near to him, and the horse likewise; but then calling to the ass in like manner, the ass having forgotten his name, like an ass, stood still; whereupon Adam, having beckoned to him with his hand, so soon as he came within his reach, caught him with both hands by the ears, and plucked him by them so shrewdly, that for his short wit he gave him a long pair of ears. Upon this story being told them, one of them told him he was well enough served for his gadding abroad; he might have heard better and more useful matter had he kept himself at home."

[193] This seems an imitation of the mediæval joke, "Although Canterbury had the highest rack, yet Winchester had the better manger."--_Hook's Archbishops of Canterbury_, iv. 198.

[194] _Life and Times_, p. ii. 363.

[195] This sermon contains a touching account of the character and death of the young nobleman.

Gauden, in 1659, published _The Tears, Sighs, Complaints, and Prayers of the Church of England, setting forth her former Constitution, compared with her present Condition; also the Visible Causes and Probable Cures of her Distempers_.

[196] _Memorials of Fuller, by Russell_, 220, 163.

At the same time Fuller animadverts on the Presbyterians and the Sectaries, 222.

[197] The authority for this story is Calamy, in his _Life of Howe_.

Fuller had a marvellous memory; and Pepys tells a story of his dictating, in Latin, to four persons together, faster than they could write.--_Diary_, 22nd January, 1660-1.

[198] _Lyson's Environs_, iv. 530.

[199] _Whitaker's Hist._, p. 7.

[200] This notice of the appointment of a pastor is founded upon an entry in the Church Book at Bury St. Edmunds, which, on account of the rare occurrence of such a record, we shall give at length in the Appendix. It should be remembered that this was not an ordination to preach, but simply an ordination to the exercise of pastoral authority in a particular Church. Ordinations and recognition services amongst Independents are not conducted in the present day after the manner just described.

[201] There are letters and resolutions on this subject in the Norwich and Yarmouth Church Books, but they are too long to be inserted here.

[202] These illustrations are chiefly taken from the _Yarmouth Church Book_.

[203] In some cases loans were sought to meet expenses connected with religious worship. In the _Corporation Books_ at Norwich, it is ordered "that the mayor, sheriffs, and aldermen should every of them lend forty shillings a man, and every of the common council twenty shillings a man, for the building of the seats in the Dutch chapel for the corporation and their wives." It is naïvely added--"If any man will give half, rather than lend the whole, let it be accepted."

[204] The use in some cases of parochial edifices for church-meetings could hardly be considered an exception to this rule. In the _Canterbury Church Book_ this passage occurs:--"The 5th day of the fifth month, this day the Church did unanimously agree to break bread in the Sermon-house, and ordered that henceforth it should be there."--_Timpson's Church Hist. of Kent_, 307.

The Sermon-house was in the crypt where Henry II. did penance after the assassination of Thomas à Becket. It was granted to the French and Flemish refugees by Elizabeth, in 1561. It is still used for French worship. The long table is that at which the worshippers sit to receive the Sacrament.

[205] He had been minister of St. Laurence, Poultry, London, whence he removed to Aston. He held religious meetings at Nottingham after the Restoration, and was imprisoned for it. Mr. McAll, formerly pastor of Castle Gate, Nottingham, in a sermon he preached on the Bicentenary Celebration of the Church there, in 1862, distinguishes between this Thomas Palmer and the Thomas Palmer at Nottingham, who is described as a military chaplain by Lucy Hutchinson.--_Bicentenary of Castle Gate Meeting_, p. 73.

[206] His Lordship on another occasion, when on the Western Circuit, remarked in a charge which he delivered to the jury:--"That in case any ministers did not do the duties of their office, as particularly to baptize their children, and to administer the Sacrament to all but such as were ignorant and scandalous, they might refuse to pay them their dues, and they should present such ministers, which was agreeable to the law, and if they were by them presented, they should be dealt withal."

The same Judge also observed that the payment of tithes was in return for the performance of religious service by the minister, and if he did not perform his duty he could not claim his rights. The ministry, he said, in many places now dealt worse with the people than did the Popish priests. They gave the laity one element, but these would not allow them bread or water.

These documents are in the State Paper Office, _Dom. Interreg._, petitions, &c., vol. xiv., p. 313. Connected with them is a petition to Oliver Cromwell from several ministers, complaining that they had been presented at the assizes for not administering the Lord's Supper, and praying for protection.

[207] The notice which some Congregational societies took of public affairs under the Commonwealth, particularly on days of special humiliation, appears from entries in their records. When, for example, in the year 1652, Admiral Blake met with a defeat in the Downs, and Van Tromp, with a broom at his topmast, vauntingly threatened to sweep the seas of the British flag, the Independents at Yarmouth (who probably had relatives on board Blake's ships, and who had often, on the sands, watched the flotilla which just then was freighted with the hopes of England, as it sailed through Yarmouth Roads)--agreed on the 7th of December, that on the following Thursday, "at ten of the clock, the Church should meet to seek God for the navy at sea." Again, on the 5th of December, 1656, "being appointed by the Governors of this land for a day of fasting and humiliation--to be humbled for the rebuke the Lord gave this nation at Domingo, and that the Lord would discover the cause of that stroke, that every one might find out the plague of his own heart, and that the increase and kingdom of Christ might be promoted, and that our Governors might be faithful in all that is committed to them--the Church hereupon agreed to take the opportunity to seek the Lord upon the forementioned grounds." Threatenings of the plague, breaches and divisions in Churches, brought these earnest Independents together for special intercession.

[208] Poor Churches craved help from sister communities in better circumstances, and did so with signal success. Whilst the spirit of brotherly affection was seen in the bestowment of liberal contributions to the necessitous, it was shewn also in the considerate manner of dismissing members from one neighbourhood to another. We find the following quaint record in the Yarmouth Church Book.

Upon "Brother Staffe" desiring his dismission through "Brother Gideney," "the brethren desired rather that he would come down, for they had something to communicate unto him, and that our parting might not _be with bare paper_."

[209] _Commentary on Ezekiel_, p. xii.

[210] _Works of Howe_, vi. 340.

Thomas Brooks was a Divine, endowed richly with that quaint and curious kind of learning which sparkles so brilliantly in the writings of Jeremy Taylor; and though inferior to his great Church contemporary in point of diction he surpassed him far in the sympathetic and loving exhibition of those sentiments which are most distinctive of the Gospel. After being minister of the parish of St. Thomas the Apostle, he became Rector of St. Margaret's, Fish Street Hill; where, according to Calamy, he gathered a Congregational Church, against which proceeding some of his parishioners presented a petition. But it appears that this is a mistake, and that he did not form an Independent Society until after the Restoration.--_Brooks's Complete Works_, vol. i.--_Memoir by Grosart._

[211] _Roger's Life of Howe_, 18. This interesting book is our authority for what follows.

[212] Lord Broghill, in a letter to the Protector, Edinburgh, Feb. the 26th, 1655, speaks of "putting no small confidence in Mr. Gillespie and Mr. Levingstone."--_Thurloe_, iv. 558.

[213] Caldewood, Spalding, Whitelocke, and Sewel.--_Orme's Life of Owen_, 404-406.

[214] Preface to _Death of Christ_. Dublin Castle, December 20th, 1649.

"How is it that Jesus Christ is in Ireland only as a lion staining all His garments with the blood of His enemies, and none to hold Him forth as a Lamb sprinkled with His own blood for His friends?"--_Owen's Sermon before Parliament_, February 28th, 1650.

[215] Quoted in _Urwick's Independency in Dublin in the Olden Time_, 12.

[216] Dr. Winter speaks of Murcot in strong terms as "an earthly angel," and "a heavenly mortal," and his funeral shewed the estimation in which he was held. "Great was the confluence of people who attended the corpse to the grave. The Lord Deputy Fleetwood followed the body; after him the Council, then the Lord Mayor, &c. Dr. Winter preached his funeral sermon on Hebrews xiii. 7. Upon the face of the whole congregation sat a black cloud of sorrow and disconsolation. The body being brought unto the place of burial, the saddened spectators and standers-by sighed him into his grave, and mingling his dust with their tears, departed and left him in his bed of rest." Quoted from _Moses in the Mount_.--_Urwick's Independency in Dublin_, 15.

[217] _Orme's Life of Owen_, 403.

[218] "I wish I could as truly tell you that the Independents are not dissatisfied. It may be some of them thought they should ride, when they had thrown the Anabaptist out of the saddle."--_Thurloe_, vii. 161, see also 199.

[219] The following items are extracted from a minute book of Commissioners preserved in Sion College:--

"March 12th, 1650-1. £200 to Mr. Lewis Stewkley, this day approved by this Committee for his preaching in Exeter Cathedral.

"Hereford Cathedral. £50 granted to three ministers out of the revenues of the Dean and Chapter for their preaching in the cathedral. Mr. Ralph London, approved by this committee upon a good testimony, ordered that the sum be paid him, Mr. Smith, the same.

"£200 was voted to the Divinity Lecturer in Canterbury Cathedral."

July, 1656. There was a dispute about the use of Wells Cathedral. It had been ordered that the cathedral should be used for public worship by the inhabitants of the parish of St. Cuthbert, but this was impeded by Dr. Cornelius Burgess, who had got himself into the actual possession of the church, locking and barring the doors, so that no entrance could be obtained; in consequence of which many gentlemen had refused to pay subscriptions promised for the repair of the cathedral.--_State Papers Dom. Interreg. Council Book._

[220] Arrangements made with regard to Westminster Abbey at an earlier period appear in the first volume. There are entries in the minute book of the Parliamentary Committee preserved in Sion College Library, relating to the appointment of Obadiah Sedgwick, December, 1649, in the room of Mr. Marshall; to the payment of arrears of salary to Nye as Sunday morning Lecturer, Term Lecturer, and Weekly morning Lecturer, and to Mr. Strong as minister of the abbey. It is to be remembered that Owen, Goodwin, and Baxter preached on certain occasions in the same edifice.

[221] _Foxe._

[222] _Strype's Annals_, iii., part ii. 106.

[223] _Ivimey's History of the Baptists_, i. 109.

[224] _Tracts on Liberty of Conscience_, ii. 24, 51.

[225] I have introduced this letter, and other particulars, from the "Yarmouth Corporation Records," because, so far as I am aware, they have never before been published.

[226] Mr. Gould, in the introduction to his _Report of St. Mary's Chapel Case_, supplies an interesting instance in his account of the Church at Norwich. See p. xv.

[227] Helwisse, (or Helwys), the author of this document, was at the time living in Holland. Soon afterwards, Crosby tells us he and his Church left Amsterdam, and removed to London.--_History of English Baptists_, i. 272. They are believed to have constituted the first Arminian or general Baptist Church in England.--_Evan's Early English Baptists_, i. 225. These persons do not appear to have regarded immersion as the proper and only mode of administering the ordinance. _Robinson's Works_, iii. 461. Two sorts of Baptists are alluded to in the _Mercurius Rusticus_, the _Aspersi_ and the _Immersi_.--_Evans_, ii. 53.

[228] Crosby, vol. i., appendix 7, gives 1646 as the date, but at p. 66 he says it was published in 1644. A second edition appeared in 1646, from which, probably, Crosby took his copy.

[229] _The Scottish Dove_ (November, 1646), relates the commitment of an Anabaptist at Coventry, for preaching up and down the country, and dipping scores of men and women.

[230] "Whereas, at the entreaty of Mr. Calamy and other ministers, as it was represented unto me by certain citizens, I did lately give an allowance to them to meet and dispute with certain Anabaptists; and whence, I understand you, in pursuance of that allowance, there is a public dispute intended on Wednesday next, December 3rd, in the church of Aldermanbury, and there is likely to be an extraordinary concourse of people from all parts of the city, and from other places; and that in these times of distraction there may be hazard of the disturbance of the public peace, I have therefore thought fit, upon serious consideration, for prevention of the inconveniences that may happen thereby, to forbid the same meeting upon Wednesday next, or at any other time, in a public way before I shall receive the pleasure of the honourable House of Parliament touching the same, which, with all conveniency, I shall endeavour to know.

"THOMAS ADAMS,

"Dec. 1st, 1645. Lord Mayor."

_Placard in the British Museum._

[231] _Bayle's Article on Anabaptists_ is worth reading.

Bossuet remarks that Socinians and Anabaptists were the only persons who disputed the right of the magistrate to punish men for religious error.--_Variations Protestantes_, liv. x., c. 56.

Socinus and Zuinglius, besides the Anabaptists, were the principal, if not the only apostles of religious liberty, at the time of the Reformation.

[232] So he is described by Crosby and Palmer. We may presume Allhallows Staining, Fenchurch Street, is meant.

[233] _Crosby's History of the English Baptists_, i. 288, 289.

[234] _Crosby_, i. 312-314.

[235] The following is a list of Baptist ministers who were in possession of livings at the Restoration of Charles II:--

Henry Jessey, A.M.

Thomas Ewins. Bristol.

Edward Bagshawe, A.M. Ambrosden, Oxfordshire. Died in prison, December 28th, 1671.

John Tombes, B.D. Leominster, Herefordshire.

George Fownes, A.M. High Wycombe, Bucks. Afterwards pastor of the Church in Broadmead, Bristol. Died in Gloucester jail, November 25th, 1686.

Jeremiah Marsden. Ardesley Chapel, near Wakefield, Yorkshire.

Robert Browne. White-Lady Aston, Worcestershire.

Daniel Dyke, A.M. Hadham Magna, Herts. He was one of the "Triers." In 1668 he became co-pastor, with the celebrated William Kiffin, of the Church in Devonshire Square, London. He died in 1688.

Richard Adams. Humberstone, Leicestershire. He succeeded Mr. Dyke at Devonshire Square, and lived to a very great age, being disabled from preaching for several years before his death, which took place in 1716.

Thomas Quarrel. Some place in Shropshire. Died in 1709.

William Dell, A.M. Yeldon, Bedfordshire, and Master of Gonville and Caius College, Cambridge.

Paul Hobson. Chaplain of Eton College.

Thomas Jennings. Brimsfield, Gloucestershire.

Paul Frewen. Kempley, Gloucestershire.

Joshua Head. Some place in Gloucestershire.

John Smith. Wanlip, Leicestershire.

Thomas Ellis. Lopham, Norfolk.

Thomas Evans. Maesmynys, Brecknockshire.

Thomas Proud. Cheriton, Glamorganshire.

John Miles. Ilston, Glamorganshire.

Thomas Joseph. Llangyner, Glamorganshire.

Morgan Jones. Llanmodock, Glamorganshire.

---- Abbot, Abergavenny, Monmouthshire.

William Woodward. Probably of Southwold, Suffolk.

Gabriel Camelford. Stavely Chapel, Westmoreland.

John Skinner. Weston, Herefordshire.

John Donne. Pertenhall, Bedfordshire. He was a fellow-prisoner with John Bunyan.

John Gibbs. Newport Pagnell, Bucks.

Walter Prossor, William Millman, Watkin Jones, Morgan Jones, Jenkin Jones, Ellis Rowland, and Roderick Thomas, were ministers in various parts of Wales.

The following ministers, whose names are inserted by Mr. Ivimey in his list of ejected Baptists (_History of Baptists_, i. 328), did not become Baptists till after their ejectment; viz., Francis Bamfield, A.M., John Gosnold, Thomas Hardcastle, Laurence Wise, and Thomas Paxford.--_The Great Ejectment of 1662, by Dr. Cramp._

[236] Not exactly the same controversy as that about open and strict _communion_.

[237] These statements are made on the authority of a speech delivered before the Master of the Rolls, in the important case reported in a volume compiled by the Rev. George Gould, and entitled _Open Communion and the Baptists of Norwich_. This book is full of curious information.

[238] For a vindication of Vavasour Powell's religious character--who, with all his extravagant opinions on prophecy, seems to have been a most disinterested and zealous man--see _Rees' Nonconformity in Wales_, and the authorities to which he refers, 114.

[239] _Evan's Early English Baptists_, ii. 183.

[240] _Burnet's Own Times_, i. 58.

[241] _Perfect Diurnal._ Oct. 25th, 1652.

[242] _Whitelocke._ A. D. 1652, p. 553.

See _Evan's Early English Baptists_, ii. 215.

[243] _Hanbury's Memorials_, iii. 475.

The voluntary principle had been clearly laid down during the civil wars, and in addition to proofs of this already adduced, we may add the following:--

Henry Burton, in his _Vindication of the Independent Churches_, written in 1644, observed:--"What serveth the magistrate and the laws of a civil State for but to keep the peace? And as for parishes, will you allow no churches but parishes? or are parishes originally any other but of humane, politic, and civil constitution, and for civil ends? Or can you say that so many as inhabit in every parish respectively shall be a Church? Should such Churches and parishes then necessarily be Churches of God's calling and gathering? Are they not congregations of man's collection, constitution, and coaction merely? What Churches, then? And as for tithes, what tithes, I pray you, had the Apostles? Such as be faithful and painful ministers of Christ, He will certainly provide for them; as when He sent forth His disciples without any purse or provision, He asked them, 'Lacked you anything?' They said, 'Nothing.' Surely the labourer is worthy of his hire." And as for ministers' maintenance by tithes, Robert Baillie stated in his account of the Independents in 1646:

"The ancient way of maintenance by tithes, or lands, or set stipends, they do refuse, and require here the reduction to the apostolic practice. They count it necessary that all the Church officers should live upon the charge of the congregation,--the ruling elders and deacons, as well as the pastors and doctors; but all they will have them to receive is a mere alms, a voluntary contribution, laid down as an offering at the deacon's feet every Lord's Day, and by him distributed to all the officers and the poor of the congregation as they have need."

A series of propositions is contained in a document presented to the Parliament in the year 1647 (_Hanbury_, iii. 247) and one of the propositions is to the effect that the officers of the Church ought to be maintained by the free contributions of the people. The same opinion is expressed in Hooker and Cotton's _Survey of Church Discipline_, a publication reprinted in London in the year 1648. Though, under the Protectorate, times had changed, and the political relations of the Independents and Baptists had changed too, it cannot be doubted that many throughout the Commonwealth maintained the principle expressed in the extracts just given.

[244] From a MS. _Life of Owen_ in the possession of the late Dr. Raffles.

[245] The Oxford Vice-Chancellors, though they hold office for four years, are re-elected each year of the four, and at each re-election make an official speech.

[246] _Oratio_ ii.--_Owen's Works_, xxi. 581.

[247] _Oratio_ v.--_Owens Works_, xxi. 611.

[248] _Cromwell's Speeches, Carlyle_, ii. 559.

[249] See _Baxter's Life and Times_, i. 70.

[250] _Oxoniana_, iv. 206.

[251] With respect to regulations of this sort in 1650, before Owen's Vice-Chancellorship, it is said, _Oxoniana_ iv. 210, "Gowns also had now lost their usual fashion, by others introduced by the Cantabrigians, especially that belonging to a bachelor of arts, the sleeves of which were wider than those of surplices, and so continued in fashion not only till the Restoration of Charles II., but the Vice-Chancellorship of Dr. John Fell."

[252] _Athen. Oxon._, ii. 738.

[253] See _Grainger's Biographical History_, iii. 302.

[254] Owen was the other.

[255] Howe became minister of Torrington about the year 1650. Goodwin was appointed President of Magdalen in the January of that year. We know that Howe was a Fellow after Goodwin's appointment, from the circumstance of his joining the religious society which the President established in the College. At first Howe objected to unite, because he thought too much stress was laid upon indifferent things. Afterwards he joined upon "Catholic terms."

[256] _Preface to De Divinia Justitia_, Works, ix., 339. It contains a defence of what he called "his darling university." Burnet, in the _History of his own Time_, (i. 192.) says, learning was then high at Oxford, chiefly the study of the Oriental tongues, much raised by the study of the Polyglott Bible. They read the Fathers; and mathematics, and the new philosophy, were in great esteem.

[257] _Ath. Ox._, ii. 562.

[258] "July 11, 1654, Oxford:--After dinner I visited that miracle of a youth, Mr. Christopher Wren."--_Evelyn's Diary_, i. 306.

[259] "_Oxoniana_," edited by the Rev. John Walker, vol. i. 98.

[260] For many particulars and sources of information on the subject of Oxford University, I am indebted to Mr. Orme's _Memoir of Owen_, chap. vii.; but Wood's _Athen. Oxon._ is the principal authority.

[261] Thorndike, a Cambridge man, noticed in another part of this volume, took an active part.

[262] Twell's _Life of Pocock_, 209.

"3rd July, 1654.--That the order of the late Council of State, dated 15th July, 1653, for freeing the paper which is to be used for printing the Bible in the original and other learned languages, from the payments of customs and excise, be confirmed, and that according Dr. Bruno Ryves be permitted and suffered to import into this Commonwealth, free from customs and excise, so many reams of paper for the use aforesaid, as with that which is already imported and discharged of duties, shall make up 7,000 pounds, being the total allowed by the said former order to be so imported."--_State Papers Order Book of Council._

The handsomer copies were printed on Avergne paper, at that time considered the best.

[263] The price of one copy to a subscriber was £10; of six copies, £50. To others the cost seems to have been from £15 to £18.--_Thorndike's Works_, vi. 203, note. In Jacobson's edition of _Sanderson's Works_, vol. vi. 375, is a list of subscriptions amounting to £560. _Walton's Polyglott_ is said to be the first book published in England by subscription.

[264] _Owen's Works_, iv. 450.

[265] The spirit in which Owen composed this treatise has often been misrepresented. It is probable that some who have condemned have never read it. The work on the _Divine Original Authority, Self-evidencing Light and Power of the Scriptures_--to which the treatise is an appendix--is also worth studying in connexion with theological controversies at the present day. The third chapter is very remarkable, and the last paragraph moves in a direction which Owen's disciples now would be very unwilling to follow. It shews how the habits of thought alter even in the same school, and should teach us all a lesson of charity.

[266] Thus, the editor of _Thorndike_, vol. vi. 170, speaks of Cambridge between 1613 and 1646. It applies up to the year 1654, when the regular post began. The first coach from Cambridge to London was set up in 1653. It is scarcely needful to say that the well-known carrier was Hobson, who died of the plague in 1630; but carriers afterwards would convey letters.

From _Antony Wood's Diary_, 1667, it appears that the Oxford coach took two days to get to London.

[267] _Carey's Memorials of the Civil Wars_, ii. 224.

[268] _Life of Sancroft, by D'Oyley_, I. 57. _Cooper's History of Cambridge._

[269] _Hamilton's Memoir of Barrow_, prefixed to his works, vol. i. xv.

[270] _Cooper's Hist. of Cambridge._

[271] Dell is sometimes called a Baptist, but he appears from his _Doctrine of Baptisms_ to have set aside water baptism, pp. 11, 16, 19.

[272] Dell complains that men famous for preaching, on coming to Cambridge, ceased from that sense of the Gospel which they once seemed to have. "How suddenly have they been entangled and overcome with the spirit of the enemy!"

Samuel Hering made certain proposals in 1653, and amongst others that two colleges should be set apart, in each University, to such as should solely apply themselves to the attaining the spirit of Jesus, which study needs few books; the works of Behmen, however, he mentions as a furtherance thereto. Such colleges he suggested should have the power of sending forth men to preach. "All teachers," he adds, "without God's hammer are but, in the history of the letter, hammers for the belly and ears, but not for the soul."

He wished that churches should be painted black outside, to remind people of the darkness within.--_Nickoll's Letters of State_, 99.

[273] _Dell's Trial of Spirits_, noticed in _Godwin's Commonwealth_, iv. 97.

If we are to believe Carter, _History of University_, p. 232, Dell did not practically carry out his liberal principles, for Carter says: Moore, fellow of Caius, and keeper of the University Library, desired to be buried in his own College-chapel; but being refused by Mr. Dell, the master, the use of the Liturgy, which was his last request, he was laid in St. Mary's church, under the stone he used to kneel on. Moore spent seven years in making a catalogue of the library (see _Book Rarities of Cambridge_, by Hartshorne, p. 16.) Work of that kind Dell would not appreciate.

[274] In this notice of Webster I have followed Godwin, (_Commonwealth_, iv. 96-100) not having been able myself to look into Webster's writings. It may be stated that Erbery denied original sin, and was "an advocate for universal restoration, and that all men should finally be made partakers of eternal felicity in heaven."

[275] _Thurloe_, ii. 463.

[276] _Thurloe_, ii. 464.

This letter is subscribed "James Jollie, who heretofore presented thy Excellency at the Cockpit with a paper to the Parliament of England." Cambridge, July 17th, 1654.

Who this Jollie was we cannot tell; perhaps a man like Akehurst, not understood by many, and charged with being a mystic; but his letter shews an insight into spiritual perplexities, and a fidelity to his suffering friend, alike creditable to his head and his heart.

[277] _Diary_, i. 318-320.

The volume preserved in Sion College, which records the augmentation of Oxford masterships, contains similar entries relative to Cambridge. Two hundred pounds a year was settled on St. John's and Emanuel for increasing the maintenance of the masters, a larger amount than we have noticed in connexion with Oxford. Ninety pounds was the sum fixed for Jesus College, and the trustees were directed to pay the same accordingly out of the accruing rents and revenues vested in them, to Mr. John Worthington, Master of the College, till they should receive further notice from the Committee.

[278] _Whitecote's Aphorisms, by Salter._

[279] _Burnet's History of his own Times_, i. 187.

[280] Dr. Spurstow has been mentioned before as chaplain to Hampden's regiment. He was one of the Assembly of Divines, and, after his ejectment from Cambridge, enjoyed the vicarage of Stepney.

[281] See list of his works, and also an article on Lightfoot, in _Kitto's Cyclopædia_, edited by Dr. Alexander.

I am indebted to the Dean of Westminster for some friendly suggestions relative to the character of Witchcot and Lightfoot.

[282] _Burnet's Hist. of his own Times_, i. 188.

[283] The Greek studies at Cambridge in the first part of the seventeenth century are noticed in the _Life of Thorndike_, appended to his works vi. 167, 168.

[284] I have seen a petition amongst the _State Papers_ belonging to the year 1653, to the Protector from John Worthington, Master of Jesus College, in Cambridge, complaining of some restraint upon the payment of the augmentation annexed to the mastership of that college (as also of the augmentations annexed to some other masterships.)

[285] Pages xviii., xix.

[286] See _Southey's Life of Wesley_, ii. 380, and _Stanley's Eastern Churches_, Introduction, p. vii.

[287] _Calamy's Account_, ii. 755. Wood (_Ath. Ox._, ii. 710) says that the proposition in the book condemned by Convocation was that the sovereignty of England is in three estates, King, Lords, and Commons. This decree of Convocation was itself burnt in Palace Yard, Westminster, by order of the House of Lords, March the 27th, 1710.--_Calamy's Cont._, 865.

[288] _Calamy's Account_, 761, 81, 105. _Continuation_, 137.

[289] Calamy gives an interesting account of Gilpin's preaching, which must have been of a very effective kind. He mentions his delivering sermons without the use of notes as something remarkable.--_Account_, 154.

[290] It is printed in the _Cromwellian Diary_, ii. 531, from which these particulars are gathered.

[291] See _Surtee's History of Durham_, i. 106. Also MS. collections of the Rev. T. Baker, quoted in notes to _Cromwellian Diary_, ii. 542.

[292] "Since the installation of Prince Charles, in 1638, and until the Restoration, the registration of the annals had been suspended; and the order is solely indebted to the care and zeal of Edward Walker, Garter King-at-arms, for the record of the exertions which were made chiefly by the instrumentality of that faithful officer, and amidst difficulties of every kind, to save the institution from absolute decay."--_Beltz' Memorials of the Order_, cxii.

[293] _Annals of Windsor_, ii. 185.

[294] _Whitelocke's Memorials_, 665.

[295] _Scobell_, 18.

[296] In the summer of 1657, "a hot and sickly season," Busby and some of the boys resided at Chiswick, where was a manor-house founded for the use of the school in times of sickness by Goodman, Dean of Westminster, 1570. The names of the Earl of Halifax, John Dryden, and other pupils of Busby might be seen on the walls at the close of the last century.--_Lyson's Environs_, ii. 191.

[297] _Athen. Oxon._, ii. 491.

In the memoir of South, prefixed to the vol. of his posthumous works, 8vo., 1717, p. 4 (it does not appear by whom this memoir was written), it is stated that South "made himself remarkable" by reading the Latin prayers in Westminster School on the day of the King's "martyrdom, and praying for his Majesty by name." But what was there remarkable in that? He, no doubt, read the ordinary prayers used in the school, and as they contained a prayer for the King, he read it as of course. Had he deviated from the prescribed form, Busby would have been down upon him, not with a witness, but with his rod.

[298] Dr. Rainbow, afterwards Bishop of Carlisle, is said to have adopted a practice similar to that of Bull.--_Zouch Edit. of Walton's Lives_, 461. _Thorndike's Works_, vi. 117. Note.

[299] _Lyson's Environs_, i. 148.

[300] _Disputation at Winchcomb_, 1653. _Commonwealth Pamphlets_, British Museum.

Barksdale expressed admiration of the "learned and pious Dr. Hammond," which aroused the cry, "An Arminian! an Arminian!"

[301] _Walker's Sufferings_, p. ii., 142.

[302] On his tomb, in Ely Cathedral, it is said:--"_Exulans ab Academiâ Ecclesiam Anglicanam inter schismaticorum furias, coram ipso Cromwello concionibus disputationibus publice asseruit tantum non solus sustinuit, vindicavit_."

[303] _Wood's Ath. Ox._, vol. ii., _fasti_, 132.

[304] _Farindon's Works_, i. _Memoir_, xlii.

[305] These sermons are given in _Farindon's Works_, iii. 361.

[306] See his _Sermons_, vol. iii. 399.

[307] Abridged from the _Autobiography of Sir John Branston_, quoted in the _Ecclesiastic_, October, 1853.

[308] _Aubrey's Letters_, iii. 363.

[309] _Wood's Ath. Ox._, ii. 465.

[310] _Life_ prefixed to _Sherlock's Practical Christian_, p. 24, 25.

[311] _Hand-Book to Western Cathedrals_, p. 56.

[312] The letter, dated September 13th, 1634, (_State Papers_,) published in _Laud's Works_, vii. 88, is a very curious one, and expresses strong disapproval of Goodman's conduct.

[313] See _Laud's Works_, iii. 287.

[314] _Church Hist._, iii. 409.

[315] _Nalson's Col._ i. 371, 372.

There is an interesting account of Goodman in the _Ecclesiastic_, November, 1852, with extracts from his writings. He wrote a book on the _Two Great Mysteries, The Trinity and the Incarnation_, which, strange to say, he dedicated to Oliver Cromwell,--"with flattery," observes Echard "and a servile petition for hearing his cause and doing justice to him."

[316] _Elrington's Life of Archbishop Ussher_, 244.

[317] "The poor orthodox clergy have passed one Sunday in silence. The Bishop of Armagh hath been with Cromwell about them, it is feared to little purpose, yet some Court holy water was bestowed on the old man, besides a dinner and confirmation of Church leases to him in Ireland."--_State Papers Dom._, 1655-56, 10th-20th January.

[318] _Elrington's Life of Ussher_, 279.

[319] When visiting it in 1864, I found the exterior, and one of the apartments, in much the same state as when Hall lived there.

[320] _Walker's Sufferings_, p. ii. 18.

Mention is made of Morton's daily alms, his single meal, his straw bed at eighty years of age, his hospitality, and his rising at four o'clock in the morning.--_Biograph. Brit._

[321] _Worthies_, iii. 172.

[322] "He was observed to run (with emulation without envy) in the race of virtue even with any of his order, striving to exceed them by fair industry, without offering proudly to justle their credit, much less falsely to supplant their reputation."--_Fuller's Worthies_, i. 456.

[323] Fuller says of Owen: "He was bred a fellow in Jesus College, in Cambridge, where he commenced Doctor of Divinity, and was chaplain to King Charles whilst he was a prince. A modest man, who would not own the worth he had in himself, and therefore others are the more engaged to give him his due esteem. In the vacancy of the bishopric of St. Asaph, King Charles, being much troubled with two competitors, advanced Doctor Owen (not thinking thereof) as an expedient to end the contest. Indeed, his Majesty was mistaken in his birth, accounting him a Welshman, but not in his worth, seeing he deserved a far better preferment."--_Fuller's Worthies_, ii. 506.

[324] _Tanner MSS._, vol. lii., 1653-8, 41. This letter is addressed to Sheldon. There is another in the same volume from Dr. Ferne, lamenting that churchmen "were wanting to see what those in power would do, as if there could possibly be any expectation of advantage either from them," or from "delay." Both letters are printed in the _Ecclesiastic_, October, 1853.

[325] _Life of Bramhall_, prefixed to his _Works_, i. x., xxii.

[326] _Bramhall's Works_, i. 276, 277.

Yet here it should be remembered that, under date May the 23rd, 1658, Evelyn says: "There was now a collection for persecuted and sequestered ministers of the Church of England, whereof divers are in prison. A sad day! the Church now in dens and caves of the earth."

Kennet in his _Historical Register_, 861, refers to the Lord Scudamore's charity to the distressed clergy.

[327] It was not published till after the author's death, when it appeared with a violent and foolish preface by Dr. Samuel Parker.

[328] _Bramhall's Works_, iii. 579.--The whole tract is worth reading as an example of the way in which Episcopalians met the charge of favouring Popery. It is an answer to Baxter, who had brought the charge against Grotius and against Bramhall also. While Baxter accused Grotius of helping the Papists, Owen accused him of Socinianism. Thorndike, in the preface to his _Epilogue_, defends Grotius against both.

[329] _Ibid._, 582.

[330] For Milletiere's epistle and Bramhall's reply, see _Works_, vol. i. cxxi. and 7.

[331] The careful editor of _Bramhall's Works_ has appended a table, with extensive notes, of Acts and dates relative to the admission into their new sees of the bishops consecrated or confirmed in the second and third years of the reign of Elizabeth.--Vol. iii. 216.

[332] _Bramhall's Works_, i. xcv.

[333] 25th of May, 1651.--Vol. i. 278.--A son of Cosin became a Roman Catholic. A letter of his, in self-defence, to John Evelyn is given in the _Diary and Correspondence of Evelyn_, iii. 58. The father was greatly annoyed at his son's conduct, though he had himself, no doubt, to thank for it. "His indignation," says the editor, "is very much what Dr. Pusey may be supposed to have felt at Mr. Newman's departure for Rome." In _Evelyn's Diary_, i. 282, is an account of the origin of those "offices, which among the Puritans were wont to be called _Cosin's cozening devotions_."

Dr. Cosin, both in his letters and more solemnly in his last will, laments over his lost and only son John. In a letter, January 22nd, 1661, he says: "Let him go, he is not worth the owning, nor any further seeking after him. In the meanwhile they that have thus lured him and conveyed him away are most unworthy persons."--_Surtees_, i. cxii.

[334] _Evelyn's Diary_, i. 285.

[335] _D'Oyley's Life of Sancroft_, i. 89.

"At Paris our countrymen live peaceably and enjoy our religion without disturbance. There is a place allowed them, with necessary accommodations for the exercise of religion. Dr. Stewart did often preach to them; and for their form of worship, it is the same that was formerly in England, with the Book of Common Prayer, and the rites therein used; and also they continue the innovations that were practised by many of our clergy--as bowing at the name of Jesus towards the altar, &c.--which I know giveth offence to the good French Protestants, who, to me, did often condemn those innovations for Roman superstitions. As for the French Papists, truly they are more civil to them than was expected."--By Samuel Brett, there present, 1655.--_State Papers._

[336] There were, besides Morley, the Bishop of Galloway, Stewart, Dean of St. Paul's, Drs. Earle, Clare, Wolley, Lloyd, Duncan, and Messrs. Crowder and Hamilton.

We may add that Honywood, who, after the Restoration, became Dean of Lincoln, remained abroad from 1643 to 1660. His pleasant portrait is engraved in Dibdin's Decameron, and for his library, his learning, and his love of books, he is worthy of a place there.--Vol. iii. 261.

[337] _Ecclesiastic_, April, 1852. _Grainger's Biog. Hist._, iii. 236; _Burnet's Hist. of his own Times_, i. 177.

Baxter tells us "he was the chief speaker of all the Bishops, and the greatest interrupter of us, vehemently going on with what he thought serviceable to his end, and bearing down answers by the said fervour and interruptions."--_Life and Times_, part ii. p. 363. Of course I do not forget that in this quotation from Baxter we have the report of an antagonist; but the readiness and candour with which he allows moderation and other virtues where they existed on the part of any of the Episcopalians, give weight to his estimates of character.

[338] _Anderson's Colonial Church_, ii. 132.

The following letter from Isaac Basire to Charles II., dated Alba Julia, (synonyme for Weissenberg, in Transylvania, the same as is now called Karlsburg,) Easter Tuesday, 1656, is in the State Paper Office.

He says:--"When the whole nation was represented, and met here at their diet, and it was noised that by reason of a public act, some months since performed by one in this university, before the Prince, and with his approbation, against both Independency and Presbytery (flown over hither out of England), and for Episcopacy--that crew grew so incensed against me, that they did then threaten to cite me before the National Assembly, as now; and having missed that first plot, they pretend to renew their persecution against me at their next general synod, now at hand; where yet, by the better though not the bigger part, I am chosen to preside, and undoubtedly do expect the shock, trusting with the whole success God Almighty, who is thus pleased still to place me on the militant side. (His holy will be done)."

[339] _Life of Jeremy Taylor, by Willmott_, 129-154, 190.

Dr. Peterson, Dean of Exeter, met with an adventure which ought to be recorded as an illustration of that generosity to an enemy which often cheeringly flashes up in such times, relieving the shadows of persecution. Cromwell one day saw the doctor in the streets of London, looking like a distressed cavalier. "There," he exclaimed, "goes a Church of England man, who I will warrant you has courage enough to die for his religion." That very day a stranger traced the Dean to his lodgings, invited him to dinner, and presented to him a purse of money. Help afterwards came again and again through the same channel, the bounty of the magnanimous usurper being the source.--_Walker_, part ii. 24.

[340] In a paper dated November 2nd, 1652 (printed in _Jacobson's Edition of Sanderson's Works_), he describes fully his mode of procedure; and the sort of verbal alterations he made in the forms of Common Prayer may be seen in his "Confession," given by Walton (_Lives_, 394). Thorndike observes: "I cannot approve it upon this score that (besides his prayer before sermon, which custom and former practice if not the canon itself, allowed as lawful) he hath several parts of service of his own making; and, though mostly formed out of the Common Prayer Book, yet certainly varied from thence, and so directly against the negative command which prescribes this and no other."--_Letter in the Bodleian Library, printed in Thorndike's Works_, vi. 117.

See page 340, in this vol.

[341] _Fell's Life of Hammond_, 263, 173.

[342] _Walton's Lives_, 396.

[343] _Walton's Lives_ 405-408.

[344] _Fell's Life of Hammond_, 241, 262, 203, 279.

[345] Quoted in _Thorndike's Works_, vi. 212.

[346] _Harl. MSS._, 6942, 77, British Museum.

[347] _Harl. MSS._, 6942, 18. April 30, 1654. This I find, since I copied it from the original, is printed in the _Ecclesiastic_, April, 1853.

[348] _Harl. MSS._, 6942, 120.

[349] Amongst the _State Papers_, is a Letter from Thorndike to Mr. Joseph Wilkinson, April 21st, 1656, respecting _Walton's Polyglott_. "You know," he says, "the government of the work is in Dr. Walton, who set it on foot. Correctors of the press he hath, for the Hebrew and Chaldee, Mr. Clarke; for the Syriac and Arabic, Mr. Castle; with a third for the Greek and Latin. The purpose is to give what England affords for the verifying of the several copies."

[350] _Thorndike's Works_, vi. 125.

He is to be ranked amongst the most able defenders of the great catholic doctrines of the Divinity and Incarnation of our Lord Jesus.

[351] Sanderson is said to have before found fault with Thorndike's manner of conducting worship at Claybrook.--_Works_, vi. 181.

[352] _Works_, vi. 118.

[353] _Thorndike's Works_, vi. 125.

See also _Letter concerning the Present State of Religion_. Vol. v. 5.

[354] The following is another instance:--

"During the usurpation the Latin prayers were discontinued; but some of the members, John Fell, John Dolben Allestree, and others, afterwards men of eminence in the Church, performed the Common Prayer in the lodgings of the celebrated Dr. Willis, in Canterbury Quadrangle, and afterwards in his house, opposite Merton College Chapel, and the practice continued until the Restoration. Dr. Willis's house afterwards became an Independent meeting. In the museum of the Dolby family, in Northamptonshire, is a fine painting, by Sir Peter Lely, grounded on the above circumstance. A copy of this picture was presented to the society, and placed in the hall."--_Chalmer's Oxford_, vol. ii. 311.

[355] _Evelyn's Diary_, 1649, March 18th and 25th. 1652, December 25th.

[356] January 30th, 1653. January 28th, 1655. It appears from _Patrick's Autobiography_ that all through the troubles he received the communion kneeling, p. 37.

April 15th, 1655. "Dr. Wild preached at St. Gregory's, the ruling powers conniving at the use of the Liturgy in that church alone."--_Evelyn's Diary._

[357] Kennet says: "The prejudice Cromwell had against the Episcopal party was more for their being Royalists than for being of the good old Church," and the Bishop relates that the Protector said: "To disturb them is contrary to that liberty of conscience which he and his friends always acknowledged and defended."--_Kennet_, iii, 206.

[358] Quoted in _Keble's Life of Wilson, Bishop of Sodor and Man_, 407.

[359] I am indebted to Mr. Clarence Hopper, to whom the valuable manuscript volume belongs, for permission to make extracts from its pages.

[360] I do not see that a second lesson is any where mentioned. Perhaps the service is not complete.

[361] These particulars occur in petitions to Charles II. after the Restoration. They are all specified in Mrs. Green's _Calendar of State Papers, Dom._, 1660, 1661.

[362] Hallam observes: "It is somewhat bold in Anglican writers to complain, as they now and then do, of the persecution they suffered at this period, when we consider what had been the conduct of the Bishops before, and what it was afterwards. I do not know that any member of the Church of England was imprisoned under the Commonwealth, except for some political reason; certain it is the jails were not filled with them."--_Const. Hist._, ii. 14.

Distinction must be made between the sufferings of the Episcopalians during the Civil Wars and under the Protectorate. I am persuaded, after a long and careful enquiry into the subject, that the suffering during the latter of these periods has been immensely over-estimated.

[363] Justice Bennet, of Derby, "was the first that called us Quakers, because I bid them tremble at the word of the Lord. This was in the year 1650."--_Fox's Journal_, i. 132.

[364] See the very interesting _Memoirs of Stephen Grellet, by B. Seebohn_.

[365] See _Journal_, and _Sewel's History of Friends_.

[366] He supplies numerous instances of this in his own Journal.

[367] _Sewel's History of Friends_, i. 15.

[368] _George Fox's Journal_, i. 104.

[369] _Penn's Preface to Fox's Journal_, i. xl.

[370] Penn states the doctrines of Quakerism in his preface, xiii. _et seq._

[371] "They asked me if I had no sin? I answered, 'Christ my Saviour has taken away my sin, and in Him there is no sin.'" "They pleaded for imperfection, and to sin as long as they lived, but did not like to hear of Christ's teaching His people Himself, and making people as clear, whilst here upon the earth, as Adam and Eve were before they fell."--_Journal_, i. 124, 288.

[372] Fox had an intense aversion to all Gnosticism.--See _Journal_, i. 143. I do not ascribe mysticism to him in any bad sense of the word.

[373] He describes himself as passing through strange states of extasy, (_Journal_, i. 144) and even claims gifts of prophecy and miracle, (i. 219.) He had a habit of comparing sinners to different sorts of animals, _Journal_, i. 190, &c. A curious parallel to this is found in _Athanasius_, who describes heretics in a similar way. Comp. _Athan. Orat._ iii. _contra Arianos_. _Athanasius's Treatises against Arianism_, p. ii. 484, _Oxf. Edit._

For authorities respecting Quakerism see a good note in _Mosheim's Ecclesiastical History_, 846.

[374] _Journal_, i. 151.

[375] _A Collection of many select and Christian Epistles, written by George Fox_, p. i.

[376] See _Fox's Epistles_, p. 2.

"There is an English ship come in here from Newfoundland. The master hath been on board of us. There is not, they say, one person in the ship, officer or mariner, but are all Quakers."--_Thurloe_, v. 422.

There are references to the spread of Quakerism in the same collection, iv. 333, 408, 757.

[377] _Sewel's History of Friends_, i. 105.

[378] _Journal_, i. 213.