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seemed to exist among the Puritans, they determined on educating their son as a non-conforming minister. For this purpose he was sent to several academies where he enjoyed considerable opportunities of improving his mind; but it would seem that he derived more information from books and the conversation of learned men, than from the instructions of his tutor. He seems even at this time to have been dissatisfied with the narrow schemes of systematical divinity which prevailed, and which tended rather to cramp the mind, than give it energy; and he was impressed with the duty of judging for himself, and bowing to no authority which was not supported by convincing reasons; though no reason with him was more convincing than this, that God had said it.

He made his first essay as a preacher in the end of 1682. In the year 1683, he was recommended to the countess of Donegall, and was received into her family in the capacity of chaplain. The countess then resided at Lincolns-Inn-Fields; but the next year she went over to Belfast in Ireland, accompanied by Mr. Emlyn, and was soon afterwards married to Sir William Franklin. During the family's stay in Ireland, Mr. Emlyn lived on terms of great intimacy with the ministers of the Established church in the neighbourhood, for whom he sometimes officiated; and, without subscription, he obtained from the bishop of the diocese, a license to preach facultatis exercendæ gratiâ. We may suppose however, that the privileges which he thus enjoyed, are rather to be attributed to his connexion with the noble family in which he resided, than any liberality of sentiment or laxity of discipline on the part of the Episcopalian clergy. At this time Sir William Franklin, who had a large estate in the West of England, offered him a considerable living there; but Mr. Emlyn was a conscientious non-conformist, and could not subscribe to the terms of admission into the church. He cheerfully denied himself, in spurning worldly advantages and honours, to maintain faith and a good conscience. Towards the latter end of King James's reign, in the year 1688, the North of Ireland was in a most unsettled state; and for this reason as well as on account of some domestic differences between Sir William and his lady, the family broke up, and Mr. Emlyn returned to London. During his stay in Ireland, he had preached to

the congregation of Dissenters, worshipping in Woodstreet, Dublin; and as one of the ministers had resigned his charge there, the other (Mr. Boyse,) wrote to Mr. Emlyn before he left Belfast, inviting him to become his colleague, which for the present however, he declined, as business required him to go over to England. While he remained in England, he was prevailed on to officiate as minister to a small Dissenting congregation, at Leostaff, in Suffolk, and at this time became intimate with Mr. William Manning, a non-conforming minister in the neighbourhood. Being both of an inquisitive disposition, they investigated together, various theological subjects; and as Dr. Sherlock's vindication of the Trinity had just appeared, they were led particularly to examine that question. The more they examined, the more they saw reason to doubt the truth of the prevailing opinion respecting it; and they were at last led to reject the doctrine altogether.

When King James fled to France, and almost all Ireland had been reduced by King William, affairs began to settle in that kingdom, and the Protestant congregations re-assembled in large numbers. Mr. Boyse now wrote again to Mr. Emlyn, pressing him to accept of the pastoral charge of the Wood-street congregation in conjunction with himself; and as this invitation was urged on his acceptance by several of his friends, he at length yielded to their solicitations, and arrived in Dublin in May, 1691. Here he soon became a most popular preacher. His discourses were rational, persuasive and practical, and delivered with a strong, clear voice, and graceful elocution; they won the attention, and deeply impressed the feelings of his audience. He seldom dwelt on points of controversy, studying rather to improve the heart than perplex the judgment of his people about speculative doctrines. Of his manner of preaching he thus writes to his friend Mr. Manning, “I meddle not with any but practicals in preaching, i. e. the agenda and petenda, and such only of the credenda, as are contained in the apostle's creed. I begin to think, that the greatest part of controversial divinity about the covenants, &c. is much like the various philosophi, cal hypotheses and theories, where men in the dark are pleased with their ingenious romances, and if they can maintain, that so matters may be, they soon conclude so they are and must be, without authority-which in reli

gion must not pass. There is nothing I more sincerely desire, than right knowledge of important truths; and it is some satisfaction, that I am sure I am not biassed by interest or love to worldly esteem, and if one err unwillingly about the blessed Jesus, I should hope it may be pardoned, though it would sincerely grieve me to promote any such thing. Methinks the clouds and darkness that surround us and others make this world an undesirable stage of confusion. May I know God and Christ, so as to love them and be transformed into a divine likeness! and then surely the wished-for day will come, when that which is imperfect shall be done away."

We have already mentioned, that Mr. Emlyn's views of the Trinity had been materially affected by reading Dr. Sherlock's work on the subject. He had not however so decidedly formed his opinion as to separate from the Trinitarians, and he continued for eleven years to preach to his congregation in Dublin, before he avowed himself a believer in the supreme Deity of the FATHER. We will be the less surprised at the slow progress of his mind towards the truth, whether we consider the nature of the human mind or the times in which he lived. It is hard for us to shake off prejudices that have wound themselves into the recesses of our heart, and struck their roots into the depths of the mind; and it is still harder to free ourselves from such prejudices, when they are favoured by the popular opinion and the sanction of the great. It had been observed by a menber of the congregation, that Mr. Emlyn avoided the common doctrine of the Deity of Christ, and the arguments by which it was supposed to be proved; and he was thus led to suspect, that Mr. Emlyn did not believe in the doctrine. He accordingly waited on him in company with Mr. Boyse, and when Mr. Emlyn was spoken to on the subject, he freely and unhesitatingly confessed, that in his mind, the God and Father of Jesus Christ is alone the Supreme Being. He said that he was unwilling to stir up strife among them, and that if they desired, he was willing to resign the congregation, but this would not be permitted; and Mr. Boyse convened a meeting of the Dublin ministers to investigate the matter. Mr. Emlyn, when they were assembled, expressed his readiness to give his assent to the Scriptures, but not to their interpretation or explication of them; but

this would not satisfy them; and they at once determined to cast him off, and prevent him from preaching. It will be observed, that the ministers had proceeded in the matter on their own authority and responsibility, without once consulting the wish of the people. This is perhaps one of the earliest instances of Presbyterian tyranny in this country. The ministers seem to have possessed unlimited power, and they exercised it without regard to any thing but their own narrow views of Orthodoxy. The congregation, who were attached to Mr. Emlyn, heard with sorrow the state of affairs among the ministers, and proposed several plans by which the differences might be healed; but it was at last agreed, that Mr. Emlyn should withdraw to England for some time. He was then charged by the ministers that he should not preach any where; but to this imperious command, he replied, that he had no authority from them, nor did he acknowledge any on their part over him; that he had as good a right to forbid them as they had to forbid him. Although, however, Mr. Emlyn thus resisted their mandate, we will find that they visited him afterwards with due punishment for his independent spirit. He was now compelled to tear himself from his family, two small children, who but a few months before had lost their mother. The loss of his beloved wife, who, had she been spared, might have cheered him in his affliction, was still fresh in his mind. The deep wound it had made on his feelings was not yet healed; but it may be that the grief which was still weighing heavy upon his spirits, diverted his mind from the distressing situation in which the persecution of his brethren had placed him, and lifting his soul to the treasures of heaven, mitigated the earthly privations to which he was exposed. Yet he seems to have felt bitterly the odium and the loss that his opinions had brought upon him. He thus naturally and feelingly paints his situation at the time he left Dublin.

"And now I had leisure to look back; for when so few days' space had made so great a change in my condition, that I was turned out to wander abroad, desolate and in uncertainty, I saw I was entered upon a dark scene, and must arm for various, though I knew not what, trials. What then were the workings of my anxious thoughts! What the deep reflexions, and black

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presages! What the conflicts of spirit! What the cries and tears before the God of all wisdom and comfort, is best known to him who sees in secret. I could not forbear saying oft with wandering afflicted David, 'If I shall find favour in the eyes of the Lord, he will bring me back to see his ark and his habitation; but if he say, I have no delight in thee, here am I, let him do as seemeth good to him.' I had not been of so unsocial a nature, not to relish the society and love of my dear friends, nor was insensible of the pangs of a violent separation; nor yet so mortified to the world as not to feel some difference between contempt and respect, fulness and straits; but still my convictions of truth were so clear, that these things never staggered my resolutions of adhering to it, in the midst of all discouragements." But this was only the beginning of his sufferings; other trials awaited him, more severe on himself, infinitely more disgraceful to his persecutors. (To be concluded in our next.)

THE PROGRESS OF PREACHING.*

THE art of preaching, and a taste for hearing sermons, have made as great advances within the life of some still living, as any other art, profession, or taste. It is desirable that these steps in its progress should not sink into oblivion. The recollection of them may serve as stimulants to the ambitious and warnings to the indolent; encouraging the former to aim at further improvement, and cautioning the latter against relapsing into practices now becoming deservedly obsolete.

If we can trust to satirical writers and caricature pictures, there was a time when the practice of preaching consisted in grasping a cushion with both hands, and in this posture reading in a hum-drum tone, a paper beginning with a chapter and verse, and concluding with the welcome words, "Consider seriously what has been said, and God grant you a right understanding in all things." The relish for hearing sermons corresponded with the performance of the preacher. Hence it came to pass, that the whole business became synonymous with dulness and somnolency, a reproach which it undeservedly retains at the present day, preaching being still considered as another name for any thing tedious, wearisome, and unprofitable.

* For "Hints to Preachers" see O. S. Vol. VI. April.

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