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to Cambridge at the age of fourteen, and placed under Mr. Anthony Burgess. He pursued his studies with great success, and his progress in piety was as enrinent as in learning. His company was earnestly courted by some young wits of the university, for his sprightly genius; but perceiving their looseness, he waved an intimacy with them. He did not begin to preach for a considerable time after he had commenced M. A. Soon after he appeared in public he was chosen lecturer of St. Nicholas Acons, London; and from thence was called to Hithe, near Colchester in Essex, where he first married. The aguishness of that place, and the solicitation of his London friends, brought him back to the city, about the year 1641, when he was chosen minister of Christ-Church, and soine months after, lecturer of St. Anne's, Blackfriars. He continued to fill up this double station with great diligence and acceptance, till, upon the destruction of monarchy, he refused to observe the public thanksgivings appointed by the parliament. For this he was suspended from his ministry, and had his benefice of ChristChurch sequestered. This induced him to retire to Billericay in Esser.

Upon his return to London, after six months, he was sent to the Tower for what was called Love's-plot. Upon a petition, (for which some have censured him) the parliament voted him a pardon, and an immediate discharge from prison and sequestration. Mr. Feak, the noted fifth-monarchy man, having been put into Christ-Church by the government, upon his sequestration, he forbore to eject him. But his parishioners, being earnest to enjoy his labours, set up a lecture for him on Lord's-day mornings at seven o'clock, and raised a considerable subscription for him. In this, and his lecture at Black-friars (out of which he had not been ejected) he continued till Dr. Gouge's death, when' he was chosen pastor of that church. Mr. Feak afterwards becoming obnoxious to government, was removed, and the governors of St. Bartholomew's hospital presented Mr. Jenkyn to this living afresh. Here he exercised the ministry morning and afternoon to croudled congregation, with eminent success, and particularly upon occasional hearers. He was very cautious of touching upon any thing that might give umbrage to the government, when he many eyes were upon him; but wholly applied himself to preach Christ, and him crucified. In this course, he was some years upon the Names given to Christ in scripture, and preached over


the epistle of Fude, which he afterwards printed. He was not satisfied to desist from the ministry upon the Act of Uniformity, though he could not comply with the terms of it, but still preached in private as he had opportunity. Upon the Oxford-act, (not being able to take the oath) he retired to his own house at Langley in Hertfordshire, and preached there every Lord's day, where, through the good provis dence of God, he met but with little disturbance.

Upon the Indulgence, in 1671, he returned to London, where he had a new meeting-place erected in fewin-street; and there he soon raised a numerous auditory. He was also chosen lecturer at Pinners-hall. After the Indulgence was revoked, there was so far a connivance, that his services on Lord's days continued undisturbed, till that terrible storm broke out against the Nonconformists in 1682. Then he continued to preach from place to place, where he could do it most secretly, and out of the reach of the vile informers. But at length, on September 2, 1684, being with Mr: Reynolds, Mr. John Flavel, and Mr. Keeling, spending the day in prayer with many of his friends, in a place where they thought themselves out of danger; the soldiers broke in upon them in the midst of the worship. All the ministers made their escape, except Mr. Jenkyn. [Mr. Flavel was so near, that he heard the insolence of the officers and soldiers to Mr. Jenkyn when they had taken him; and observes, in his diary, that he might have escaped as well as himself, had it not been for a piece of vanity in a lady, whose long train hindered his going down stairs, having out of his too great civility, let her pass before him.] Being carried before two aldermen, Sir James Edwards and Sir James Smith, they treated him very rudely, knowing that it would be acceptable at court. Upon his refusing the Oxford-oath, they committed him to Newgate, rejecting his offer of 401. fine, which the law impowered them to take, though it was urged, that the air of Newgate would infallibly suffocate him. He presented a petition to the king for a release, which was backed by an assurance from his physicians, that his life was in danger from his close imprisonment. But no other answer could be obtained than this, “ Jenkyn shall be “ a prisoner as long as he lives.": [This was most rigourously adhered to, for he was not suffered even to go to baptize his daughter's child, though a considerable suin was offered for that liberty, with security for his return.] The keepers were ordered not to let him pray with any visitants. Even when his daughter came to ask his blessing, he was not allowed to pray with her. Soon after his confinement, his health began to decline; but he continued all along in the utmost joy and comfort of soul. He said to one of his friends, " What a vast difference is there between

this and my first imprisonment! Then I was full of doubts " and fears, of grief and anguish ; and well I might, for

going out of God's way, and my own calling, to meddle “ with things that did not belong to me. But now, being “ found in the way of my duty, in my master's business, 56 though I suffer even to bonds, yet I am comforted be.

yond measure. The Lord sheds abroad his love sensibly

in my heart. I feel it, I have the assurance of it.” Then turning to some who were weeping by him, he said, “ Why weep ye for me? Christ lives: he is my friend; " a friend born for adversity; a friend that never dies. “ Weep not for me, but weep for yourselves and for your « children.”

He died in Newgate, January 19, 1685, aged 72, having been a prisoner there four months; where, as he said a little before his death, a man might be as effectually murdered as at Tyburn. [A noble man having heard of his happy release, said to the king, “ May it please your ma

jesty, Jenkyn has got his liberty.". Upon which he asked with eagerness, “ Aye, who gave it him?” The nobleman replied, “ A greater than your majesty, the King of kings ;" with which the king seemed greatly struck, and remained silent.] Mr. Jenkyn was buried by his friends with great honourat Bunhill. fields, where he has a tombstone (erected in 1715) with a Latin inscription, which expresses his hav. ing been imprisoned in Newgate, and died a martyr, in the 52d year of his ministry.

$ Mr. Baxter in his own Life (Part jii. p. 94.) speaking of Mr. Jenkyn, among other ministers in London whom he briefly characterises, stiles him, “ that sententious, elegant, “ preacher.”—The following little anecdote may not be thought unworthy of being here recorded.

Mr. Jenkyn's daughter*, who was a high-spirited, tho' a very worthy and pious woman, gave mourning-rings at her father's funeral, on which she ordered this motto to be inscribed : “Mr. William Jenkyn, murdered in Newgate." This was comunicated by one who was acquainted with a person to whose father one of these sings was presented. '; .

* Turner, in his Hist. of Prov. relates this of Mr. Jenkyn's Son, who snffered in the West, on Monmouth's account, Ch. 143. p. 117. where a full account is given of his triumphant death.


Mr. Jenkyn preached two farewell-sermons, on the saba bath preceding Bartholomew day, of which, though he takes no particular notice of the occasion, a brief sketch may not be unacceptable. The morning sermon is on Heb. xi. 38. Of whom the world was not worthy. The apostle in this

chapter, deservedly called by some a little book of mar“ tyrs, discovers the trumph of faith, which assents to

truths, however improbable-excites to duties however ar“ duous-enables for sufferings however severe. All kinds “ of persecutions were laid upon these worthies, but they " would never be brought to forsake God and his truth for " any of them. They went through all by that faith which “ is the victory over the world. We have here the excel,

lency of these sufferers in the apostle's estimation. When " they were under all these distresses, they were such of “ whom the world was not worthy. Obs. A godly man

sees a very great worth and excellence in the people of God in the midst of all the trouble and persecution that

can befall them." This is illustrated by shewing-how this esteem is expressed-and what is the ground of it; particularly, their relation to God, and their having his image imprinted upon them.-The discourse concludes with several just and useful inferences ; among which are these three. " We see here the excellence of holiness above all worldly

glory. There is a silent dignity in reproached piety, and " there is a silent ignominy in advanced iniquity. As it was “ with Christ, on whom was a secret glory under all his

ignominy, so it is with the servants of Christ. When " they are in trouble and disgrace, the spirit of God and of “ glory rests upon them.--Note again, the happiness of " those who see this excellence in holiness, though dis

graced and undervalued. If there be any thing in the “ world that is a sign of sincerity it is this; to love holiness “ when disgraced, abused, and spit upon. Here is comfort “ in infirmities and afflictions. If you regard his [people) in “ their sufferings, the Lord will regard you in yours. This " will be comfort in the last day. If thou hast owned Christ “ when he was in rags, do not fear but he will own thee “ when he comes in his robes.- Lastly, the people of God “ should not be discouraged under any, affliction that can " befall them in this world. God hinisetf highly esteems VOL. I. NO. 3.

"s you

you (as also do his people) and the love of one saint makes

amends for all the hatred of sinners. But even the wicked " themselves have a good opinion of you when you do not 6. basely comply: their consciences cannot but (applaud]

you, when their tongues speak against you. But your own consciences are more than a thousand witnesses for

you. No man is miserable for any thing in the world " that is done to him, or said of him. No, it is a good * conscience that will give the best acquittance. But " that man who hath the godly stand at a distance from him, 66. hath much need to be afraid of himself.”

The afternoon sermon is on Exod. iii. 2-5. concerning the bush which burned but was not consumed; which he considers as an emblem of the church in a time of affliction, which instead of destroying, purifies it. But the greater part of the discourse is on the last clause of the text, the place whereon thou standest is holy ground; from whence he investigates the supposed holiness of places under the gospel, and shews that no human ceremony can give any degree of sanctity to one place above another, but that it is the peculiar presence of a holy God that makes any place holy, which cannot be justly considered as any longer so, when his spiritual presence is withdrawn. Having exposed the folly of giving any degree of sanctity to wood and stone, he concludes with strongly recommending the cultivation of personal holiness, and a due concern to sanctify God's holy day and ordinances, and commandments. “It is not enough * for you," says he, “ to have a choice sentence of God's “ word written upon the walls of your churches ; but let * God's law be written in your hearts and consciences, and “ practised in your lives, that all the world may see you “ live as men dedicated to the true God.”—Having cautioned them against disobeying the truth they had heard, or putting a wrong construction upon any thing now delivered, he. closes with these words : “ But I have better hopes of you

my beloved hearers; and I trust that the Lord will be better : “ unto your souls than his ministers, than his word, or any “thing else can be. God bless you and his ordinances, and 6 discover his mind at this time to you.” q. d. May he guide you in the path of duty, in the present season of trial, when your ministers are driven from you.--This discourse was evidently calculated to remove their prejudices in favour of consecrated places, and prepare them to hear the gospel in


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