mission or call to forsake his worldly employment, and commence the work of a religious reformer. Having equipped himself with a leatherr doublet, he forsook his situation and commenced a wandering life with. out any very distinct notions of the nature of the reform he wished to promote, or any plan of operations. Having made his way to London, he remained for some time concealed in obscurity, but was at lengtl discovered by his relations, and through their earnest importunities was induced to return with them to his home. But his inclination to reform the vices and errors of the time was not to be thus repressed. After a short period he again commenced his itinerant life, sought retirement in woods and solitudes, read and studied the Bible, and practised fasting. Sometimes he affected the hermit, and would sit enclosed for a whole day in a hollow tree! When he was about four and twenty he began to propagate his opinions publicly, and commenced as a preacher first in Manchester, where for a time he gained little attention. After this he moved from place to place through the adjoining counties, and usually preached in the market-places, where he was variously received, being sometimes treated with scorn, and often with cruelty and persecution. By degrees his opinions assumed a definite shape, and he began to enforce those peculiarities of dress, language, and sentiment, which constitute now the peculiarities of quakerism. About this period too, the sect, which began to number a few proselytes, received the nickname of quakerism. It is said to have originated at Derby in consequence of their trembling and agitated mode of delivery, as if suffering under a divine afflatus, and also in their calls upon the magistracy to tremble before the Lord. In some places the rude attacks of Fox, or some of his preachers, upon the public worship of other bodies of Christians, produced serious disturbances. In 1655, Fox was seized by the magistracy and remitted as a prisoner to Cromwell: but that wise usurper soon discovered by a personal examination that there was nothing in the opinions of Fox inimical to the stability and order of civil government, and in consequence he ordered him to be immediately restored to liberty. The local magistrates, however, were indisposed to treat him with similar lenity. Indeed the conduct of Fox and his partisans in disturbing the ministers during their public services, by violent exclamations and indecent interruptions, justly exposed them both to censure and punishment; and had it not been for the kindly interference of the protector on several occasions, Fox would not have escaped with impunity. Notwithstanding the license he had hitherto taken in assailing other sects, he considered himself and his party the subjects of unchristian persecution, and in many instances they undoubtedly were so. When a public fast was appointed on account o. the persecution of protestants abroad, he took occasion to publish an address to the heads and governors of the nation, in which he powerfully appealed against similar severities, as he considered them, exercised against Christian professors at home. This protest was not without its use in exposing the inconsistency and impolicy of persecution under any circumstances, and in any of its forms. During the early part of Charles the Second's reign, Fox, like all other dissenters, was subject to many cruelties. Previous, however, to this period, he had made many proselytes to his opinions. In the year 1666 we find him in prison for his nonconformity, and in the same year he was liberated

by order of the king. About the same time he commenced the forma tion of regular societies, and for this purpose travelled extensively through the kingdom, and met with much success. In the year 1669, he married the widow of Judge Fell, and soon after embarked on a mission to America, where already a few of his friends had settled. He continued there two years, made many proselytes, and then returned to England. Preaching soon after at Worcester, he was cast into prison, but was not long detained. He then passed over into Holland, but soon returned and was harassed by a suit for ecclesiastical claims, in which he was cast. The many vexations he now endured, and the persecutions which almost universally followed him, drove him again into exile. But his health being impaired by the toilsome and suffering life he had passed, he again sought an asylum in his native country, where he lived in a more quiet and retired manner till the period of his death, which took place in 1690, when he was about 67 years of age. Although Fox was very illiterate yet he wrote many treatises and tracts on theological and controversial subjects. These were collected and published after his death, in 3 vols. folio. The first contains his Journal-the second his Letters—and the third his Doctrinal Pieces. There are also a few separate pamphlets not contained in these volumes.1

John Flavel, B.A.

BORN A. D. 1627.-DIED A. D. 1691.

JOHN FLAVEL, of University college, Oxford, the son of Mr Richard Flavel, minister of Bromsgrove, afterwards of Hasler, Worcestershire, was born in 1627. At the university he was distinguished by diligence and ability. Before the age of twenty-three he took the degree of B.A., and soon after was recommended as an assistant to Mr Walplate of Dipford, Devonshire. He settled there in April, 1650, and about six months after, was examined and ordained by an assembly of presbyterian ministers held at Salisbury. This took place Oct. 17. On Mr Walplate's death, which happened very soon after, Mr Flavel succeeded to the rectory. Here he married Mrs Joan Randal, a pious and excellent woman, of good family, but she died in child-birth with her first child. After the lapse of a suitable time, he married Elizabeth Morrice, who proved a help meet to him in his bodily afflictions and his public troubles. Some time after this second marriage, he received an unanimous invitation to succeed Mr Anthony Hartford at Dartmouth. This being a more populous place, and consequently a larger sphere of usefulness, Mr Flavel was induced by the advice of several neighbouring ministers to accept the invitation, though the rectory of Dipford was a far more valuable living, and his situation at Dartmouth was only that of assistant to Mr Geare. An order for his settlement was issued by the commissioners for approbation of public preachers, dated Dec. 19, 1656. Notwithstanding this great pecuniary sacrifice, Mr Flavel cheerfully entered upon the duties of his larger sphere of labour. During the few years of quiet that followed, he diligently pursued his

'Clarkson's Life-Jowett's History of Quakers.

ministerial calling, and became an exceedingly useful and popular minister. In less than six years, however, he was silenced by the act of uniformity, and compelled to relinquish his living. For some time he continued privately to minister to the edification and comfort of his flock, but upon the passing of the Oxford or five mile act, he was constrained to quit Dartmouth for some residence five miles from any corporate town. Upon this occasion a large proportion of the inhabitants of Dartmouth accompanied him out of the town, and took leave of him at the church-yard of Townstall, which is the mother church to Dartmouth, and where he had partly laboured in conjunction with Mr Allan Geare. This parting is said to have been very sorrowful on both sides-on that of the people for their persecuted minister, and on that of the minister for his bereaved flock.

He removed to a place called Slapton, a parish five miles from Dartmouth. A manuscript account, which has been preserved, states, that the house to which he retired was called Hudscott, a seat belonging to the family of the Rolles, near South Molton, and that he preached in the great hall at midnight for secrecy, when it was thronged with attentive auditors. Here he remained in safety for some time, although he preached afterwards in the day-time, and had great numbers of his former parishioners from Dartmouth to hear him. It is also stated that he occasionally slipped by night into Dartmouth, and preached to his friends in private, and that though many adversaries were upon the watch, he never, on any of these excursions, fell into their hands.

During this period of severe suffering to the nonconformists, he happened to be once at Exeter, and was importuned by many good people of that city to preach to them in a wood. He consented, and a place was accordingly chosen about three miles from the city. The sermon was scarcely begun when their enemies came upon them. Mr Flavel, by the assistance of his friends, who stood firmly by him, made his escape through the very midst of their persecutors, and though some were seized and dragged away to a neighbouring justice, yet the remainder, undismayed by the attack that had been made upon them, accompanied Mr Flavel to another wood, where he preached his sermon without further disturbance. After this service Mr Flavel was hospitably entertained for the night at the house of a gentleman, an entire stranger, near the wood; and the next day returned in perfect safety to his friends in the city of Exeter.

On the first indulgence granted by King Charles to the nonconformists, he returned to Dartmouth, and kept an open meeting in the town. This liberty being, however, soon after recalled, he laboured in private only, as opportunity could be found. But at length the spirit of persecution rose so high that he deemed it unsafe to remain any longer in Dartmouth, and, accordingly, resolved to remove to London.

During the period of his absence from Dartmouth, he had lost his second wife, and was married a third time to Ann Downe, daughter of Mr Thomas Downe, minister at Exeter. She bore him two sons, but lived only eleven years after their marriage.

Previous to his departure for London, which it was determined should be by sea, Mr Flavel had a remarkable dream, which occurred only the night before his embarkation. From this he augured that he should have some trouble on the passage. His friends, however, as

sured him he was likely to enjoy good weather. Off Portland isle, however, they were overtaken by a dreadful tempest. The seamen, after much effort to manage the ship, concluded that they must be lost, unless the wind were changed. Upon this Mr Flavel called all that could be spared to join him in prayer in the cabin. With great difficulty, owing to the rocking and pitching of the ship, they performed this solemn duty, Mr Flavel himself clinging while in prayer to the pillars of the cabin bed. Soon after he had finished this solemn appeal to heaven, one came down from the deck, crying "Deliverance! deliverance!—God is a God-hearing prayer! In a moment the wind is become fair west!" They soon after arrived safe in London. Here he found many friends, and was much engaged in privately preaching, but being once very nearly apprehended by some soldiers, who burst in upon a few ministers assembled only for prayer and fasting, he resolved to quit London, and retire again to Dartmouth. Before this event, however, he had lost his third wife, and married a fourth, a widow lady, and daughter of Sir George Jefferies, minister of Kingsbridge. Upon his return to Dartmouth, however, he found it no longer prudent even to venture out of doors, and in consequence, was confined a close prisoner to his house. Yet even then he did not wholly discontinue his ministry; for many of his congregation used to steal in late in the night of Saturday, or early on the Sunday morning, and so continue with him all the Sunday, enjoying the benefit of his instructions. During this period he received two pressing invitations to return to London, and accept the charge of large and opulent congregations. But though Mr Flavel had a family of children to maintain, and but a small supply from his friends at Dartmouth, yet nothing could induce him to forsake the poor people who had been so long the objects of his solicitude.

In 1687, when James II., for the purpose of favouring the catholics, thought proper to increase the liberties of dissenters, Mr Flavel again stepped forth to public labour. A large place of worship was accordingly built for him in Dartmouth, and a numerous congregation soon gathered. Here he continued to labour with great success till the 26th of June, 1691, when he was suddenly cut down by a stroke of paralysis, in the 64th year of his age. He was a man of distinguished excellence, and of a peaceable disposition. Through all the changes and troubles of the persecuting times in which he lived, he conducted himself with great prudence and moderation. Though frequently exposed to danger, he never fell into the hands of his enemies, but died at length, crowned with honour and success.

His works are-1. пvcuμaraλoy, or a treatise of the soul of man. 2 The Fountain of Life, in 42 sermons. 3. The Method of Grace, in 35 sermons. 4. England's Duty, in 11 sermons. 5. A Token for Mourners. 6. Husbandry Spiritualized. 7. Navigation Spiritualized. 8. Repentance enforced by arguments from reason only. 9. Several other pieces collected since his death. The whole published in two volumes folio, with his life prefixed. There is also an edition of his works in eight volumes 8vo.1

Richard Baxter.

BORN A. D. 1615.-DIED A. D. 1691.

RICHARD BAXTER, Son of Richard Baxter, of Eaton-Constantine in Shropshire, was born Nov. 12, 1615. He received his earliest education, from six to ten years of age, under the successive curates of the parish, but describes himself as having learnt very little from any of them. Of Mr John Owen, however, the master of the free school at Wroxeter, he speaks very respectfully. From Mr Owen's care he was transferred to Ludlow, and placed under the tuition of the Rev. Mr Wickstead. But Baxter enjoyed little instruction from this gentleman, though he found means to pursue his studies by the assistance of books. It is remarkable that with such a glaring neglect of initiation Baxter should ever have risen to eminence. But possibly the license of these early years, in this respect, tended to cherish that independence of thought which distinguished him in after life. After leaving Ludlow he returned to his father's house, and, for a short time, took charge of his old master's school at Wroxeter. Having, however, determined to enter into the ministry, he placed himself as a theological pupil under Mr Francis Garbet, then the minister at Wroxeter. Here it seems he applied his mind chiefly to logic, metaphysics, and the schoolmen: for it is certain he never made any considerable attainments as a linguist. At the age of eighteen his tutor advised him to relinquish the church, and try his fortune at court. He was accordingly introduced to Sir Henry Newport, the master of the revels. Having passed about a month at Whitehall in witnessing the gaieties of a dissolute and irreligious court, he returned home at the solicitations of his mother, who was ill, but rejoicing to escape from scenes in which he could find no satisfaction. He soon after lost his mother, and his mind became more than ever impressed with the duty of entering into the ministry. He had paid some attention already to the puritan controversy, but continued a decided churchman. About his twentieth year he became acquainted with several eminent nonconformists, by whose piety he acknowledges himself to have been greatly benefitted; but still he entertained no scruples which could have prevented his subscription. About the year 1638, Mr Thomas Foley, of Stourbridge, built and endowed a school at Dudley, the mastership of which he offered to Baxter. This was accordingly accepted, and Baxter repaired to Worcester, and was ordained by Bishop Thornborough, receiving at the same time the bishop's license to teach the school at Dudley. There, in the upper church, he commenced his ministry-and there, too, he first began to waver respecting conformity. He continued at Dudley about a year, and then removed to Bridgnorth as an assistant to the parish minister, Mr Madstard. While settled at Bridgnorth there appeared that extraordinary measure called the et cetera oath, which tended greatly to alarm and disturb Baxter's conscience. He determined not to submit to this oath. About this time the parliament interfered, and evinced their opposition to this measure, as well as to many others both in church and state, which King Charles had thought proper, under the influence of Laud