endeavored to bring the way of the schoolmen into his writings. Therefore the synod dismissed him, with this prudent advice-Rather to keep to the language of Scripture than the schools." This was quite in the temper of Stillingfleet's earlier and better days, when he wrote his "Irenicum," and pleaded for peace; but hardly agreed with the spirit of later years, when, in his "Mischief of Separation," he made a virulent attack on his Nonconformist* brethren. However, his notion of this controversy, as between Williams and others, seems to have been as fair as the application of the Dort story was felicitous. And we may add, there is abundant reason to believe that, at the end of the seventeenth century, both Presbyterians and Independents held in substance the evangelical views of the Puritans. The Arian controversy did not commence till some years afterwards.

The preaching of the Nonconformist ministers at that period was orthodox. The doctrines of the New Testament were embodied in their discourses. Still, they differed from their fathers. In form they differed. The divisions in their discourses were less numerous and perplexing. The bones were not so visible. The limbs were fuller and more roundly molded. This was a decided improvement. But in spirit, too, some of them also began to differ. The sermons had in them less of fire, and coldly fell upon the people's consciences. This was a sad defect.

* Williams's writings, as a caveat against the extravagances of Crisp, were, at that time, no doubt very valuable.

Nevertheless, there were men who preached with as much of unction as orthodoxy, and any one in those days visiting the "ancient and fair city of Chester," might find a superior specimen of both combined in the ministry of good Matthew Henry. In the venerable old meeting-house, still remaining, that eminent expositor and divine ministered to a rather large congregation, of whom ultimately no less than 350 were in churchfellowship, including among them some of the city magnates. Strangers to the late habits of these degenerate times, they were to be seen assembled in their large deep oaken pews, as early as nine o'clock on a Sunday morning, when the service began by singing the 100th Psalm, in the version of Sternhold and Hopkins, the singers dwelling on the notes rather longer than we moderns are wont to do. preacher's portrait, that we see him in the pulpit surmounted by a sounding-board, standing erect with portly form, full face, and dignified mien, set off a little by Genevan cloak and well-curled wig. The Psalm finished, a short prayer follows, and then comes an exposition of a chapter in the Old Testament. It is no arbitrary selection, but what arises in course; for this man of method having begun at Genesis, goes on with persevering regularity till he reaches the end of Malachi. matter and manner may be easily seen on turning to his popular commentary: no doubt many a reader has already a vivid conception of both. Another psalm and

We fancy, as we look on the

The

a longer prayer succeed, and from Henry's work on the subject of prayer every one will see how eminently he excelled in devotional exercises. Then follows an hour's sermon, which had need to be engaging; and so it generally is, full of good and useful thoughts, arranged in quaint devices, rather more in the Puritan fashion than common, for Matthew has received the mantle as well as the spirit of his father Philip. What is said of the sire may be said of the son: "Many a good thought has perished, because it was not portable, and many a sermon is forgotten, because it is not memorable; but like seeds with wings, the sayings of Henry have floated far and near, and like seeds with hooked prickles, his .sermons stuck in his most careless hearers. His tenacious words took root, and it was his happiness to see, not only scriptural intelligence, but fervent and consistent piety spreading among his people."* Singing and praying wind up the service, after it has lasted some three hours. This would be deemed by some almost sufficient for one day; but in the afternoon the same thing exactly is repeated, the exposition of the New Testament in order being substituted for that of the Old. We are apt to pity the men who performed or endured such lengthened exercises; but surely they felt it no hardship, or they would have shortened them. Modern pastors fancy that under this weight of six songs, six prayers, two expositions, and two sermons on a Sunday,

* Life of Matthew Henry, by Hamilton.

very

well;

besides preaching in the week, in all seven or eight times, they would utterly break down; yet Matthew Henry seems to have borne the whole of it and, judging from his picture, gave no visible signs of wasting through fatigue. It seems past all question that the numerous extra calls and claims of ecclesiastical and religious business, now so full of the agitating excitement of the nineteenth century, operates with more exhausting wear and tear upon the powers both of mind and body, than the quiet, calm, and regular engagements of our Nonconformist fathers in the days of William and Anne. Perhaps, too, the numerous public occasions of religious service on the week-day, at present, may the more indispose us to think with complacency of the protracted Sunday exercises then. After all, however, it deserves inquiry whether our habits of religious thought and feeling are as vigorous and steady-have in them as long sustaining power-as those of the men belonging to that by-gone age? It is very refreshing to think of the Sunday nights at home which crowned these earlier hours. In many a farm-house or city dwelling the master called his family around him, and bringing out the "big ha' bible, once his father's pride," reverently read its sacred pages, and catechized upon the sermon the whole circle round, from the old servant to the little boy or girl who sat beside and leaned within the folds of mamma's ample and ornamented apron. Perhaps the discourse of some old good divine was also

read, with the additional offering of a domestic psalm or prayer. The little folks might look somewhat sleepy before all was done, and some of the larger ones might not keep quite awake; but still there were men and women of strong minds and hearts, who could then say, with the Henry family at Broad-oak,-"If this be not heaven, it is the way to it."

The relation in which the pastor stood to his flock was felt in those times to be peculiarly intimate and sacred. He was in many instances consulted as the counsellor of his people, and his advice, tendered with affection, was received in the same spirit. Families grew up looking to him as their friend from childhood. The connection of a minister with a church was more generally of long continuance than at present. The bond was felt to be of that nature which nothing but death, or the visibly outstretched finger of providence, could break.

The support rendered, though often inadequate, was not so small* as the figures employed to denote it would indicate, according to the value of money at the time, and pleasing entries belonging to that date may be found in some of our old church books, illustrative of

*

Upon Calamy's being appointed assistant at Hand Alley Meeting, he says: "There was a distinct subscription made of £40 per annum, besides what they allowed Mr. Sylvester before; and I often experienced the kindness of the people in private presents which they made me; but at length the income fell considerably short." Sometimes the whole income was not above £80. At that time a laborer could support his wife and two children on £15 a year: meat was not more than twopence a pound.

D